DAVID'S LEARNING, OR THE WAY TO True Happiness: In a Commentary upon the 32. PSALM.  
Preached and now published by T. T. late Fellow of CHRIST'S College in CAMBRIDGE.  
To which is prefixed the Table of method of the whole Psalm, and annexed an Alphabetical Table of the chief matters in the COMMENTARY.  
LONDON Printed by William Stansby for Henry Feather stone, and are to be sold at his shop in Paul's Churchyard at the sign of the Rose. 1617.   

TO THE RIGHT HONOURABLE VISCOUNT WALLINGFORD, Lord KNOLLYS, Baron of GREYS, Master of the WARDS and LIVERIES, Knight of the noble Order of the GARTER, and one of HIS majesties most Honourable Privy Council, Grace, Mercy, and Peace, here, and everlasting.  
RIGHT HONOURABLE,  
GReat is the affinity of soul and body, nearly coupled and wedded by God, like Husband & Wife, for better and worse till death depart them. Like Hypocrates his twins, they weep and laugh, stand and fall, live and die, and every way sympathise together. Both have their several life and nutriment, both have their several sickness and diseases, which tend to the issues of death. Among all other unclean issues, both of them have their leprosy, one the better known by the other. In neither any substance, 
Elephas, or elephantiosis.  but in both an accident corrupting the whole substance.  
Bodily leprosy is from the corrupt and poisoned humours in the body: Spiritual is from the corruption and poison of the soul. The former quickly spreadeth over the whole body: The latter over the whole man. The former infecteth only some men: The latter hath poisoned all. The former corrupteth the breath, by which others are infected: The latter poisoneth and infecteth many others, not only by breathing out corrupt speeches, but also by corrupt example. The former was to be discerned by the law of leprosy, Leuit. 13. The latter, namely, the knowledge of sin is by the law moral, Rom. 3. The former is hard to cure, and the most earry it to their death natural, as Gehezi, 
2. King. 15.  Azariah: The latter is an harder cure, and therefore the most carry the running sores of sin incurably unto death eternal.  
This disease being so loathsome, so dangerous, the Lord chargeth all Israel, with special care, both to discern it, to prevent it, and (if it were possible) to cure it. They must discern it by sundry marks, both for the certainty and curablenesse. First, for the certainty; We need not half so much caution or curiosity to be persuaded of our spiritual leprosy, which is too too apparent: Only those many ceremonies put us in mind how much more requisite our diligence ought to be in finding out and hunting out our special sins.  
The special marks which we read of, to show whether the bodily leprosy be curable or no, are these: First; If, rubbing the place of 
Rules of inquisition:  the leprosy, it grow not red, it is held incurable. 
1.  So if sinners, being rubbed and admonished, blush not, nor be ashamed of their sin, there is little hope of their amendment. Secondly; If 
2.  pricking the place with an Instrument, there come out still a corrupt moisture, there is little hope of cure: So if after the preaching of the law, and pricking the conscience of the sinner, the corrupt issues of sin still prevail, there is less hope of the sound cure of such a sinner. Thirdly; If after pricking with a needle there 
3.  come forth blood, it is a sign it is curable: So if sinners, pricked with the needle of the law, cry out of the pain of their sins, and see the need of the blood of Christ, and lay hold of it for salvation, their spiritual leprosy is in the way of full cure.  
Secondly, when it is discerned, the Lord 
Rules of prevention.  takes order to prevent it from others: first, They must uncover their heads, that men might not mistake them, and in token also that God had thus humbled them: for that ceremony was a sign of humility. Secondly; They must cover their lips, that by their breath they might not infect others. Thirdly; They must have a rod put into their hands, that men might avoid them, as children do the rod. Fourthly; They must proclaim themselves unclean, and give warning to others. Fiftly; They must be shut up many days, and excluded the host utterly if they be uncurable, as King Ozias, 2. King. 15. A notable type of the suspension and excommunication of impenitent and desperate sinners, shutting them out of the Congregation of God, lest they infect and poison others with the contagion of their sin.  
Thirdly, after discerning they must speedily 
Rules of cure.  attempt the cure, wherein the Lord enjoineth them, first, To go to the Priest, signifying, that jesus Christ the High Priest of our profession, is the only Physician of this leprosy of sin. Secondly; They must rend their garments; a sign of great sorrow for sin, and of casting off their own rags, that they may be covered with a wedding garment, even the garment of salvation. Thirdly; There must be a vessel of water, which must be sprinkled on the party, and of oil with which he must be suppled. This vessel is the heart, the water signifieth the blood of Christ, the laver of the Church, the sprinkling of this water noteth the washing of the conscience from dead works: and the oil signifieth the glad tidings of the Gospel: all which the Lord useth in this great cure. Fourthly; There is required the shaving of all the hair of the Leprous, that no infection any way cleave to him: which noteth the purging away, and daily paring of lusts and superfluities, by the grace of sanctification, which are to the soul, as excrements are to the body. And this is the law of the Leprosy. This one Psalm presenteth in one view the whole truth of this excellent type, wherein holy DAVID clearly discovereth the foul leprosy of his soul, which is so odious in his eyes, as he pronounceth him the only happy man that hath got a cover and 
Verse 1. 2.  cure. Loath he was for shame, according to the 
3.  law, to proclaim himself unclean, he would hide his uncleanness, and hold his tongue as 
4.  long as he could; but all this while there was no hope of cure: for being let alone, it ate up his marrow, consumed his bones, and dried and drunk up his moisture as in the drought of 
5.  Summer. Now when there was no other remedy, he goes to the high Priest, confesseth his uncleanness against himself, who immediately answered him as that leper, Mar. 1. 42. I will, be thou clean. And as that leper could not hide his joy, but no sooner was he gone than he began to publish the matter: so this leper no sooner was cured, but he calleth every one, to 
6.  teach them in the like estate how they may procure the like remedy. And then according to 
7.  the precept of Christ to the leper, he offereth the gift which MOSES commanded, even the sacrifice 
8. 9  of prayer and praise: and exciteth others 
10. 11.  by sundry arguments to do the same.  
These Meditations I have presumed to dedicate to your Lordship: first, For the service I owe unto Your Lordship, as one whom you pleased to favour as a soul's Physician, whose business is to prevent or stop up the loath some issue of this disease, which hath overspread every man's nature, so as no man can say, My heart is clean: neither are great Men freer from diseases of the soul then of the body. Secondly; 
2.  To testify my true and humble affection in putting into your Lordship's hand DAVID'S learning, fit for Princes and Counsellors, directing the high way to true happiness. For it shows, first, the entrance into this way, which is godly sorrow, confession, and mortification of sin: secondly, the marks of it, that it is the strait, the straight, the lightsome, the cleanest, and shortest way of all: thirdly, the end of it, which is gladness, pleasure, and joy, which none shall take away. Thirdly; To put Your 
3.  Honour in mind, that as the world hath made you almost as happy as it can, raising you, first, out of an ancient, Noble, and religious Stock: secondly, unto a goodly Inheritance: thirdly, into the grace & favour of your Prince: fourthly, unto the most Honourable place and service, with such late access of Honours, as few of Your Noble Rank are afore You: So Your Lordship's care be to annex that Honour which is from above, from which there can be no fall: whereas daily experience showeth how miserable the world sometimes leaveth her greatest favourites. Fourthly; To provoke and pray your Honour, that imitating the gracious footsteps of your Noble Father, and following your own religious beginnings, you proceed with full purpose of heart to cleave to the truth of God, and with hearty and earnest affection continue to embrace the true Church of Christ, which the Antichrist of Rome oppugneth and oppresseth, yea, and with unweariable endeavours to persevere in the practice of that holy faith and religion, which you have professed and loved, which is the one and only faith learned of God and his holy Scriptures; the only Catholic and saving faith; the only ancient, because the only Prophetical and Apostolical faith; the only true Christian faith, which the Truth himself hath taught, and ratified by his precious blood, even the blood of the Covenant; the faith not only preached and written by the ancient Fathers, but professed and practised by all the faithful in all ages. As for that Popish faith, falsely called Catholic, we are sufficiently able (through God) to prove it a new Samaritanism, patched up of judaism and Gentilism, thrust upon the blind side & part of the world, under the title of Christianisme. And yet in these our so perilous and last times, what great numbers and persons are daily carried away from the faith of Christ, into that Apostasy and Idolatry of that great Antichrist? I wish other parts of the Land could not bring in evidence to this bill of complaint as well as ours.  
Thus humbly craving pardon for my boldness, I beseech God to strengthen your Lordship's heart and hands to withstand by all your Greatness, this Gangrene, and long to continue you under His Majesty by your faithful Counsel a muniment to the decayed estate of our Church, an ornament of the Commonwealth, a prop of Religion, a pillar of justice, a father of Wards and Orphans, and a comforter of comfortless Widows, the Noble Lieutenant of our Country, and high Steward of our Corporation. And the same God preserve you unblamable in your spirit, soul, and body, until the day of his appearing.  
Your Honours humbly at commandment, T. T.   

To the Christian Readers, Grace be multiplied with all God's blessings.  
MY Christian Readers, with whom I have for some years now traveled that Christ might be form in you, my heart's desire and prayer to God for you, is, that ye may be saved. To this end have I bended my thoughts & labours, as one that have desired to be faithful in seeking not yours, but you as yourselves (I trust) will witness with me. How Satan hath many ways bestirred himself to hinder us from attaining that main end, he is of small judgement, but of less observation, that hath not discerned. The malicious man never ceaseth sowing of tars, but especially when Gods Husbandmen sleep, and keep not their Watches in their Lord's field. Many of his enterprises against us I will conceal, and, as one jealous over you with an holy jealousy, I thought fit to note unto you an ancient stratagem of his, plotted against you, to draw you (if it were possible) from the simplicity and sincerity of the Gospel received: which you must so much the more vigilantly watch against, as he confidently hopeth to cause you to fall by it. Satan sees the curiosity, sickleness, and inconstancy of man's nature, that it is not content with ancient necessary truths, and that good things please us not long, but new conceits and doctrines like us well: and therefore he laboureth in all Churches to mingle and blend with Gods received Truth, human conceits and novel opinions; by which practice he soon brought the Church of Galatia to revolt to another Gospel. Or if Satan cannot 
Gal. 1. 6.  do the great mischief which he would, quite to cast the faith of Believers from off the foundation, he will do the less which he can, he will surely disturb them, and trouble their minds with impertinent and unnecessary, to call them from more necessary and pertinent truths; and hinder their edification whilst he holdeth them in a kind of suspense and doubt of main points, which should have been long since as fast fixed in their hearts, as Boaz and jacim, the two Pillars set up in the porch of Salomon's Temple.  
I will, passing by all other conceits wherewith you have been encumbered, fasten at this time upon that straggling device of Universal Election and Redemption, and reach unto you such help as myself have been led out of this Labyrinth withal; that you may also be able to put foolish men to silence. I may not suffer my Epistle to grow into a Volume or Treatise, and therefore, referring you to other learned Treatises for the Doctrine, I will stand here as your Defendant, to answer such main, or rather vain, objections as you have or may be troubled withal.  
Those who would have us believe, that every singular man is elected and redeemed, lay this sandy for a sound ground. Object. First, Every man is bound to believe he is elected, and therefore he is elected. Every man is bound to believe he is redeemed, and therefore he is redeemed. Every man is bound to believe that Christ died for him, and therefore CHRIST died for every singular man. Answ. Master Perkins in his book of Predestination answering to this sophism, findeth just fault with the manner of reasoning, which is wholly vicious, neither can it be concluded in any true form of Syllogism. And it may be easy in this kind of sophism to conclude any thing, be it never so absurd. As for example: That which God commands a man to do (as well as believe) is true: But God commands every man to keep the whole Law: and therefore that every man keeps the whole Law, is true. Every man is bound to believe his own salvation: Therefore it is true every man shall be saved. Let them lose these knots by one and the same answer. For they are parallel. But, leaving the manner of the reason, we will a little examine the matter in both the parts of it.  
That (say they) which God commands a man to believe, 
1. Proposition.  is true, or else God commands a man to believe a Lie, and condemns a man for not believing a lie. Answ. Fie upon such Pamphlets unworthy Christian eyes or ears, which blindly and blasphemously cry out upon God as a Liar, a Teacher of Lies, a Deluder and Tenderer of Lies and Falsehood, if they cannot obtain Paradoxes strange to Divinity, and turn the truth of God into a lie. But in a word, their Proposition is ever true in respect of God's intent of binding them, but not of the event of their believing. Object. Why doth God command men to believe this or that, and not intend that they should do so in the event? Answ. It is no absurdity neither in Commandments of faith nor of obedience, to command that in precept, which in the event he intendeth not. For the former: When jonah went & preached, Yet forty days & Nineve shall be destroyed, was not every one in Nineve bound to believe, that within that space their City should be destroyed? And seeing in the event the City was not 
Mandatum dei, 
est 1. Probationis.  2 Praestationis.  Prius datum, non ut illud facto ipso exequamur, sed ut obsequium probet: posterius, ut facto ipso illud impleamus.  destroyed, shall a black mouth step out and say, God commanded them to believe a lie? or, if they should not have believed and repent, had they been condemned for not believing a lie? For the latter: God commandeth Abraham to kill his Son, wherein all men see, He intended not the obedience in the event, (for himself hindered it) but only the trial and proof of Abraham. So doth God look for the act and obedience of Faith, a fruit of the Spirit, from the Reprobate, destitute of the Spirit, when he commandeth them to believe; or rather, intendeth he not to tie them, to try them, convince them, & make them justly damnable for breaking not only the Commandment of the Law, but of Faith also? Secondly; The same Commandment of believing to divers persons is true, but in a divers manner, and so diversly bindeth: It bindeth the Elect to believe, that by believing he might attain salvation: It biddeth the Wicked also believe, but, to the end, that by not believing, he should be made inexcusable. Object. But in this latter sort doth not the Commandment of God plainly fight with his decree, when he commandeth that which he would not have done? Answ. Gods revealed Will is never contrary to his Decree or good pleasure, but often divers, both in the manner of propounding, and in the means of proceeding, and in the events, as appeareth in the retreat of Hezekiahs' sentence, Thou shalt die and not live: For promises are understood with condition of faith, and threats with exception of repentance. The like may be said of deliberative propositions, such as that to Moses, Let me alone that I may destroy them: for 
Exod. 32.  sometimes the Lord, in revealing his will, concealeth some part, sometimes limiteth; yea, and sometimes changeth his revealed will, when it includeth some condition depending upon some event.  
Object. But is not this to delude men, to command them to believe who cannot believe? And would not a man think him a mocker, that should say to a stone, Believe, which he knows cannot? Answ. 1. This impotency, that the world cannot believe, is voluntary, and imbred in us, God is no cause of it, and therefore deserves no excuse. 2. God hath most glorious ends of propounding the object of faith, that is, Christ and his merits generally to all, and not to delude men: as first, to manifest the riches of his grace, who would have none to perish, but rather come to the knowledge of his truth. Secondly, to glorify his truth, setting it in the light, as the Sun in the heavens to be seen of all eyes. Thirdly, to rebuke the wickedness of the world, and convince it of sin, by setting up a public ministery, by which unbelievers might be made inexcusable, and justly perish by their own fault, who will not receive salvation offered. So much of the former Proposition. Now to the second, or assumption.  But every one is bound to believe his own election and redemption. 
2. Assumption.  
This Proposition is to be understood with two cautions: 1. A man is bound to believe his own election and salvation, not primarily, but secondarily: namely, he must first become a believer, a member of jesus Christ, and a penitent sinner, and then believe his election and salvation. For he must believe it as a true Proposition, and not as a thing utterly false. 2. He is bound to believe his own Redemption, unless himself put a bar or hindrance in his own way, as every wicked man doth. The reason of this is, because he must only believe his own salvation to whom God hath promised it: for what is it to believe, but to lay hold upon the promise? But what hath God promised to any wicked man so persisting? All the threats and curses of the Law are his portion. Again, the promise of eternal life is made first to Christ, and then by consequent to all that believe in him, & are members of his body, and to no other. And surely, I take this to be a great feeder of this error, because men consider not the difference between the Commandment and Promise of God, the former being more general than this latter; for the Commandment is to all, believers and unbelievers; but the Promise is only to believers.  
Object. But the Promise is general, and Christ is proclaimed and preached a common Saviour to all men.  
Answ. The Promise is general in propounding it, as is meet, first, because the elect are mingled with the wicked: and secondly, because hereby the wicked shall be made inexcusable, seeing they cannot plead ignorance or want of means. But one thing is universal in respect of the means, another in respect of efficacy: for the promise of the Gospel is not effectual to all persons, but to all sorts of persons. Secondly; One thing it is to be promiscuously expounded and propounded to all; another to be certainly received and perceived of several believers.  
So much of the first objection, from the necessity of believing every man's particular redemption.  
The second objection is taken from the universality of God's election, thus framed: Whosoever are elected by God, are redeemed by Christ: But all, and every particular man is elected: And therefore every particular man is redeemed. The proposition, or former part of the reason being true, we put them to the proof of the assumption, namely, that every particular man is elected; Which they thus attempt. Whomsoever God loveth, him he hath elected: But God loveth all, and every particular man; For a special attribute of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Answ. God loveth all men, but not alike: for we must distinguish of God's love unto man, which is twofold: 1. Universal or general, by which he loves men as his creatures. 2. Special and particular, whereby he loves them as new creatures. By this special kind of love he loves only his elect, and no wicked men, who yet as his creatures are loved of him, but not in such effects of love as the elect are.  
The third objection is taken from the generality of the death of Christ: Christ (say they) died for all men; and therefore all men are redeemed.  
Answ. Christ died for all men; that is, all kinds and degrees of men, but not for every several and individual person: for than could there be no place left either for election or reprobation, seeing, where all are taken, none are either chosen or left. 2. The reason of the Name of jesus was, because he must save his people from their sins. And the Evangelist saith, he shed his blood (not for all, but) for many for the remission of sin, Mat. 26. 26. Yea, himself affirmeth, He gave his life only for his sheep, joh. 10. and that he prayeth not for the world; that is, the wicked of the world, and much less dieth for them: To which purpose well 

Pro quibus Christus passus est, pro iis interpellat etiam Spiritus.  
Ambros. li. 5 epist. 23.   said Augustine; In coelo interpellat pro te, qui in terra pro te mortuus est. 3. It is the voice of the Church, Reu. 5. 9 Thou hast been slain, and redeemed us unto God by thy blood out of every Tribe, Language, People, and Nation: She saith not, Thou hast redeemed every particular man in every Nation, but out of every Nation, and Language some. 4. Caiaphas himself prophesying by the instinct of the Spirit (as another Balaam) said, that Christ must die, to gather into one (not all the sons of men, but) all the sons of God dispersed. But the wicked are not the sons of God; and therefore Christ was not to die for them.  
The fourth objection is taken from the validity of the merit of Christ: If Christ (say they) paid a price of infinite value, sufficient for the sins of the whole world, and every singular man, than he hath redeemed the whole world, and every singular man. But he hath paid such a price: therefore, etc.  
Answ. The price which Christ paid, was for the efficacy infinite, as being the blood of a Person that was God: but this efficacy is twofold: 1. Potential, by which it was in itself sufficient for every particular person in the world, or in a thousand worlds, if we suppose so many. 2. Actual, and this is only where it is applied. In which latter respect it was decreed by God, and purposed by Christ, to be paid only for the elect, and such as are predestinate to eternal life: for he purposed not to be a satisfaction to any, to whom he is not sanctification, Heb. 9 13, 14. but no wicked man is sanctified. Neither did he purpose to die for any, for whom he purposed not to rise again, or, whose persons he sustained not both in his death & resurrection, and to whom the virtue of both is not applied, and at one time or other apparent in their death to sin, and rising to newness of life. In a word, If Christ purposed effectually to die for wicked men, than he failed of his purpose, both in the matter of his Redemption, as also in the effect of it. The former, because whereas the whole Redemption of Christ, wrought by his death, standeth of two parts: 1. A freedom from sin, in respect of the power of condemning, and 2. In respect of the power of reigning; he failed of both the essential parts of Redemption in such as they say he redeemed. A strange redemption (I trow) must that be, where is no freedom from sin, neither in the guilt nor in the reign of it. The latter, in that parties who (they say) are redeemed, must yet be condemned for those sins from under which Christ is risen, & so was actually absolved from them: than which an higher indignity cannot be ascribed to the Son of God, or the merit of his suffering, or resurrection.  
The fifth objection is taken from the universality of Christ's calling; he calleth all unto him, and therefore he died for all. Answ. The antecedent is false: for many have lived, who never heard of the Name of Christ, as the Gentiles before Christ, & now many barbarous parts of the world want the very mention of him, as our travelers have found. But to the consequent, that also is as false: for howsoever Christ call all unto him within the bosom of the Church, yet not all in the like manner. For calling is twofold, either common in respect of the means, or special, in respect of effectual working: By the former all are promiscuously called; by the latter only the godly. Secondly, consider Christ himself in calling two ways: 1. As he is one Cod with the Father, and holy Ghost, and thus he calleth good and bad. 2. As the head of his Church and Mediator, and thus he effectually calleth the elect only, who are members of his body, & embraced in a singular love.  
The sixth objection is taken from the general communication in the nature of Christ, thus▪ Christ took every man's flesh, and therefore every man hath part in that work of Redemption in that flesh performed. Answ. In the great work of man's Redemption, two things must be considered: first, the Instrument, and 
A communione naturae ad 〈…〉  that is the flesh of Christ: secondly, the principal Agent, which is the Spirit and power which herein puts forth itself. If we look upon the former in itself, our Saviour himself saith, The flesh profiteth nothing further than it is joined with the Spirit & life of Christ, which wicked men want, and therefore notwithstanding the former, can have no part in this Redemption.  
The seventh objection is taken from the latitude or extent of the grace in the second Adam, which (say they) must not be short or inferior to the guilt in the first Adam: But all, and every particular man is made a sinner in the first Adam, and therefore all, and every particular man is made righteous (and consequently redeemed) in the second. Answ. The grace brought in by the second Adam, is to be considered two ways: first, in the weight of it; secondly, in the number of such as partake in it. In respect of the weight and excellency of itself, it is not less to the sin of Adam: for there is far more power required to the putting away of many sins, yea, innumerable sins, of all the elect by justification, then to propagate one sin unto all by natural pollution. Whence the Apostle notably preferreth Christ's power above adam's, Rom. 5. 16. who not only abolished one sin brought in by him, but infinite more But not as the sin so was the gift. And the reason is, because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adami came in by nature in singulos, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi comes not but by special grace. But now in respect of the number redeemed, the benefit of Christ is less, and so the gift is not so large as Adam's fall: for then all should be vessels of mercy, which is most false. Against which if that in Rom. 5. 18. be objected; As the offence of one came upon all to condemnation, so the benefit abounded to all to the justification of life: The answer is easy; for the Apostle in the very next verse shows who he means 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 unto the limitation of the 17. verse immediately going before; namely, to all them which receive the abundance of grace, and the gift of righteousness, which words are an elegant Periphrasis of believers, who alone reign in life through One, who is jesus Christ. 3. Whereas all is opposed to all, as by the first all, is meant all Adam's seed by nature; so by the second all must be meant all Christ's seed by grace, that is, only the Elect: and thus the opposition is truly and aptly reconciled.  
And thus far have I waded for your sakes in this deep and grave question, whom as in all other truths I wish firmly established against the foolish whisperings of vain, conceited, and unsettled persons; who when they have run thorough all their schismatical, Lutheran, and Libertine opinions, shall go near (with many of their Leaders) to end in plain Atheism. To these I only wish at this time, humility and conscience: The former would not permit them then only to think themselves somewhat, when they can cut out to their Teachers their task, (as their work to their Apprentices) and define to them what doctrines are fit for them to teach, and which (because themselves cannot taste them) are unfit for them to meddle in. The latter would fashion them to the practice of piety according to wholesome doctrine, and not suffer them to lose themselves in fond conceits far above their own apprehensions.  
As for you who have given yourselves to God, and us your Ministers, be encouraged in your godly course, as such who have your hopes in your eye: fear not the reproach of men, or rather of Christ himself, but stand fast and unmovable in the work of the Lord, as knowing your labour shall not be in vain. Walk wisely, redeeming the time; you have many eyes watching for your falls, especially the eye of God, and your own conscience observing you. Account it your true honour, to honour God and your honourable Profession, by keeping the Doctrine received, even the Truth of Christ as it is in Christ, and showing yourselves copies and patterns, yea the very models of it by your good conversation in Christ. Practise that great and new Commandment, the badge of Disciples, by loving one another, retaining those strong sinews of Christian society, Meekness and Mercy. Consider the confusion coming upon an house divided against itself, and how strong the consent of brethren is in things both of God and of men. Be much and often in thankfulness to God for the liberty and peace of the Gospel, and that you live in the days of such means and protection of them Reject not wheat for some tars. Pray to God (which is all you have to do) in things which might be better, and praise him that they be no worse. Think the Church's peace next precious to the peace of your own consciences. And only magnify Truth above Peace, because God hath magnified it above all things. Frequent the ministery as Gods arm stretched out for your salvation: 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 coming abroad, you may set a Crown upon the heads of your Teachers, who watch over you, as they that must give account. Beware of this evil world, let the holy covetousness after the best things eat out the hungry desires of it. Account godliness the only gain; the best wealth, to be rich in God; and the best revenue, to be abundant in good works. As for the evils of the times, O complain of them to God, as ye 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, cheerfulness and constancy; and in the end of it, the hoped and happy rest of God's people, purchased by the blood of the Lamb: in whom I ever rest,  
Yours in all Christian bands, T. T.   

The method of the 32. Psalm, followed in this Commentary.  

The parts of the Psalm are two, 

1. A general doctrine 

1. Propounded in vers. 1. 2. 

1. The matter of it, Blessedness. 

1. Cause, 

1. Whose wickedness is forgiven.  
2. Whose sin is covered.  
3. Whose sin 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. Proved by the Prophet's experience of two things: 

1. Of God's wrath for his sin: in it vers. 3. 4. 

1. The touch of his conscience for sin, described by the 

1. Cause, While I kept close my sin.  
2. grievousness: by 

1. Effects. 

1. Change in his body. 

1. Bones consumed.  
2. Moisture turned into drought of Summer.    
2. Roaring of his voice.    
2. Continuance, All the day long.      
2. The reason. For night and day was thy hand on me.    
2. Of God's mercy in pardoning it: vers. 5. where, 

1. The means, Confession, in which 

1. The time, Then.  
2. The ground of it, I said, I will confess, acknowledge, not hide.  
3. The matter, My sin, my iniquity, my wickedness.  
4. The manner: in respect of 

1. God, To thee.  
2. Himself, Against myself.      
2. The end, Remission, And thou forgavest the iniquity of my sin.        
2. The general use fourfold. concerning 

1. Prayer: in it 

1. The practice; where the 

1. Inference, Therefore, by my example.  
2. Person praying, Every 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 floods of great waters, they shall not come near him.    
2. Affiance in God 

1. For the present, Thou art my secret place.  
2. For time to come, 

1. Thou wilt preserve me in trouble.  
2. Thou wilt compass me with songs of deliverance.      
3. Obedience to God, where, three 

1. A Preface to the instruction. In it the 

1. Person teaching, I, David.  
2. Person instructed, Thee, every Christian.  
3. Matter, in three particulars, 

1. I will instruct thee, that is, by precept.  
2. Teach thee the way to go in, namely, by my example.  
3. I will guide thee with mine eye, that is, keep thee in that way.      
2. A dehortation 

1. From brutishness, Be not like the Horse or Mule.  
2. Wherein 

1. Vnteachablenesse, Which understand not.  
2. Vntractablenesse, Whose mouths thou rulest with bit and bridle, lest they come near thee.      
3. The reasons 

1. From God's judgements upon impenitent sinners, Many sorrows shall be to the wicked.  
2. From God's infinite love to repentant sinners, described 

1. By their quality, They trust in the Lord.  
2. Measure of mercy, Mercy shall compass them.        
4. Praise of God the end of all, where 

1. The persons 

1. Righteous men.  
2. Upright of heart.    
2. The duty, threefold, expressed in three several words 

Be glad.  
Rejoice.  
Be joyful.    
3. The limitation, In the Lord.          

THE HIGHWAY TO HAPPINESS: Containing THE EXPOSITION OF THE 32. PSALM.  
THE ARGUMENT.  
A Psalm of DAVID to give instruction.  
INscriptions are as keys to open a door into the Psalms. This Title agreeth with the Argument of this Psalm. For it is the chief wisdom and learning of the Church, to know how to come to be happy, as this Psalm teacheth, which in the inscription is commended: First, From the matter. Secondly, The Author. First, The matter, that it was David's learning, and penned to teach the unlearned: for it is not the will of God, that the unlearned should want knowledge. Yea such a learning as is not everywhere to be had, but only is to be drawn out of the Word of God. For nature and human reason teacheth it not, nor can understand it, no nor can endure to hear, that God should not respect any worthiness or merit of man, but freely forgive sin to make a soul truly happy. Secondly, The Author was David, here named, that we might know, that this chief doctrine of all other was not framed or delivered to the Church from an obscure and unknown Author, but proceeded from the holy Ghost, who guided the Penmen of Scripture: and by this Penman commended also to the use of the Church, that so our faith might be more certain: for never can the heart be stable in any doctrine, which it is not persuaded to be an Oracle of God. Whence observe.  
First, That as all the Scripture is profitable for doctrine, instruction, and comfort, so more especially the book of 
Observe.  Psalms, being inspired by God to this purpose, and 
All use of Psalms must edific.  therefore must all of them in public or private use tend to our edification. First, In the public use of the Congregation, 1. Cor. 14. 15. I will sing with the Spirit, but with understanding also, and 26. When ye come together, as any hath a Psalm, let all be done to edifying. Secondly, In private; either in the family, Ephes. 5. 19 Col. 3. 16. speaking and admonishing yourselves with Psalms, etc. or apart alone. I am. 5. 13. Is any merry? let him sing: prosperity must not force us to forget God, but remember his loving kindness. Hence have we the examples of the Disciples of our Lord, singing a Psalm after the receiving of the Sacrament together with himself, Mar. 14. 26. And Paul and Silas in prison sung to God, Acts. 16. 25.  
To confute such as set out filthy, amorous, and lewd Ballads and Songs, Fictions, Love-bookes, etc. which tend to the corrupting of men and youth especially. David's songs tended to instruction in the highest point of heavenly wisdom, and the use of these would bring the other out of request: and it should teach Parents, that would not have their children's bodies poisoned, to be much more careful their minds be not herewith infected.  
Secondly, Their sin is justly condemned, who either in public or more private meetings sit like ciphers or mutes, when Psalms are sung; who neither sing themselves nor attend to those that do, nor have any care to help their understanding or their affections, but are as senseless as the seats they sit upon: these highly take the name of God in vain; or else they run out at the Psalm, as not concerning them: hath the Lord fitted the Psalms forty instruction, and darest thou despise that high learning offered in them?  
Thirdly, Those who in singing only respect the story of the Psalm, as they do other Scriptures, not instructing, comforting, or admonishing themselves by applying the matter to their hearts, but sing without all grace in their hearts: and lastly, those that respect in these songs music more than matter, that are led away by sound, not by sense; by the ear, not by the heart; that are filled with vanity, not with the Spirit, and sing to man, not to God.  
Secondly note, that David, though furnished with variety of learning, accounteth none learning but this, being 
observe 2.  indeed a special knowledge to be instructed, and instruct 
No learning to David's learning.  others in. He calleth all conditions of men to learn this doctrine, which so nearly concerneth all, and is of such special use, as without it, every thing increaseth a man's misery, and having it, he is only happy. Hence is this knowledge called wisdoms, or knowledges, Prou. 9 1. as though it contained all comfortable knowledge in it.  
And indeed if we measure knowledge by the use, that must needs be the best that makes us best, and brings in best profit; but that doth this learning: for how vain are the deepest Philosophers in all their knowledge? What are they but liars, while without this they dispute of truth? Vicious persons, while they entreat of virtue? Ignorant, while they dispute of knowledge? and miserable Creatures, while without it they grope at true blessedness?  
What were a man better, if he were able to comprehend the frame of the World, measure the parts of the Earth, to discourse of the course and motions of the Stars, if the sense of unpardoned sin proclaim himself a damned wretch, and a guilty conscience tell him to his face, that Heaven is ashamed of him, the Earth is weary of him, and his own sinful burden bears him down to Hell?  
What profit were it to be able to discern all diseases, and all remedies, and attain all the skill of physic to cure the body, when a mans own soul is wounded to death without remedy?  
What helpeth it to be wise in worldly matters, and skilful in cases of Law, to avoid unjust sentences and wrongs, when a man is condemned in himself, by the comfortless accusing of his own conscience?  
See the vanity of rich and worldly men, that spend their days in gathering perishing riches, and drop into 
Use.  the grave before ever they think of this Learning: and the folly and madness of the most, that count nothing worthy to be known but these earthly learn; spend all their time and studies in them as the Heathens did, till they become almost as heathenish.  
Secondly, The shame it is of many profound Scholars, who in their ministry seek to be approved for other learning, in Tongues, Fathers, Arts, etc. (which in their places are excellent gifts:) but this only skill, this Danids' learning, how to direct a troubled conscience to his peace, and a miserable soul to his happiness, is not their aim; they have no skill nor will this way.  
Thirdly, And hearers who would be taught in any learning but this, admire any teaching but this, whereas only this can make them wise to salvation, and only this knowledge hath life eternal accompanying it: that is, a learned tongue, that studieth out cases of conscience, and speaketh a word in due season. This is the learning and instruction of this Psalm, and therefore is worthy all our attention and diligence to carry away the several instructions of it. So much of the Inscription.  
VERSE 1. 2. 
Blessed is he whose wickedness is forgiven, and whose sin is covered.  
Blessed is the man, unto whom the Lord imputeth no sin, and in whose spirit is no guile.  

This Psalm hath two parts. 

1. A general doctrine. 

1. Propounded in the two first Verses.  
2. Expounded in the three next.    
2. The general use, which is fourfold. 

1. Concerning prayer, vers. 6.  
2. Affiance in God, vers. 7.  
3. Obedience to God, v. 8, 9, 10  
4. Praise of God, which is the end of all, verse last.       
The general doctrine is first set down in the precept in the two first Verses; and secondly, proved by example in the 3, 4, and 5.  
The doctrine in the Precept is this. That eternal happiness (called in the Text Blessedness) standeth in the forgiveness of sins. Which forgiveness of sins is set forth by three phrases, tending all to express the same thing, namely the perfect justification of a sinner in the sight of God, whose sin is here said, first, to be forgiven: Secondly, covered: And thirdly, not imputed: and then amplified by the inseparable fruit or companion of it, which is the sanctification of the soul, in these words; And in whose Spirit is no guile.  
First therefore, we are to speak of the person, and secondly of his blessedness. The person is he, whose wickedness is, first, forgiven: secondly, whose sin is covered: thirdly, whose sin is not imputed: and fourthly, In whose spirit is no guile.   
VERSE 1. Blessed is he whose wickedness is forgiven. 
THe word translated Wickedness, signifieth sin in an high degree, and is in Scripture used for disloyalty or treason to a King, disobedience to Parents or Masters, perfidiousness or treachery to such friends, as to whom we owe the greatest testimonies of thankfulness.  
The second word translated Forgiven, signifieth to be loosed, eased, or lightened. Wherein is implied this point of doctrine, that  
Sin is an intolerable burden, which oppresseth the 
Doctrine.  sinner with an infinite weight. The Prophet Isay calleth 

Sin is an intolerable burden.  
Isay 1.   the people of his time, a people laden with iniquity: and our Saviour calling sinners, doth it in this form, Come unto me all ye that are heavy laden.  
Heb. 12. 1. Sin is said to prosse down. In which sense also the day of sins final destruction, is called the day of refreshing, and of finding rest to our souls.  
And that sin is such a burden, it further appeareth by these reasons following.  
First, because it presseth down impenitent sinners into 
Reasons.  Hell, and there for ever holdeth them under condemnation; nay, the weight of it pressed the Angels themselves from heaven, who are now held under chains of black darkness for ever.  
Secondly, it bringeth such a burden with it as all creatures cannot stand under, namely the wrath of God, which makes sin so heavy, the which being laid upon Christ himself, he felt such a load as made him sweat water and blood.  
Thirdly, it is attended with the burden of conscience, which it burdeneth with terrors, fears, accusation and guiltiness; the weight of which is so heavy, as Solomon saith, A wounded conscience or spirit who can bear? all other infirmities the spirit of man can sustain, but this is impossible.  
Fourthly, it burdeneth the sinner, first, with the burden of God's word, which are the curses and threats of the Law; and secondly, with the burden of God's hand, which are the load of affliction and executions upon sinners, Verse 9 by which he breaketh the wicked, and bendeth his children towards their duty.  
Fifthly, as a burden it keeps under the sinner, that he cannot bestir himself in good duties, nor walk in God's ways. But with this difference: the wicked move not at all, the godly but weakly; they feel it not nor complain, these groan and sigh and cry out, Oh who shall deliver me? the good I would do I cannot: the evil I hate, I do. And if the sins of the godly repent of be so heavy, what are the sins of impenitent sinners?  
There is no liberty in sin, but bondage; it bindeth to the curse, to guiltiness, horrors, shame and sorrow: 
Use 1.  none are such slaves as sinners, and yet they think there can be no freedom, but when they may do what they list, and are indeed the sons of Belial, that is, men lawless, or without yoke: but by such Libertine courses they lay the most heavy yokes upon themselves; all the Mountains in the world will be nothing to their burden.  
Labour to feel this burden, which is heavier than all 
Use 2.  the gravel on the Earth, and sand in the Sea. Never a one here present, but we are laid under the burden of Adam's transgression, under the weight of our own corruption, original and actual sin, under the burden of the wrath of God, of accusing consciences, of God's curses threatened and executed, bound hand and foot as men ready to be pressed to death; are we senseless and feel none of this weight?  
If a man lay under an hundred or six hundred weight, and never felt it, nor groaned, nor struggled, to get from under it, he is a dead man; so he that carries the burden of his sins, and feels no danger, no bondage, groans not under the Law of his members, is senseless of his imperfections and corruptions, this man is dead while he liveth, as Paul speaks of widows laden with lusts, and living in pleasure; so this man abides under death till this hour.  
What is the reason then, that the most men never feel 
Quest.  this burden? never felt doubting nor trouble of conscience? nor torment of heart? they loved God ever, they have grace at will, they serve God as well as the best, they believe strongly, they want no oil in their lamps; they would be sorry to be tempted as some are, to be so mopish and pensive; they have peace in their consciences.  
The reasons are: First, because they are dead without 
Answ.  the life of God and grace, without sense and feeling of 
Why men feel not such an heavy burden as sin is.  this heavy burden, which is felt only by grace, not by corruption; and according to the measure of grace is the measure of this sense: the less sin is felt, the less grace; and so mayest thou accordingly judge of thyself. What is the reason that men can cry out of the stone in the reins, but never or seldom of the stone of the heart, but because they have natural life, which affects them with the sense of the one, but want supernatural life, which should strike them with the sense and pain of the other? A spiritual burden, no marvel if it be not felt of them, that are all flesh, destitute of the spirit.  
Secondly, they see not their sins in a right glass, but in a false glass, which lets them see them only in the profit or pleasure; or as in one of those trunk optic glasses, which make great things very small, and things at hand as if they were far off: whereas if they did behold sin in the true glass of the Law, and of the curse of God, of the eternal damnation of sinners, and of Christ's death for sinners, they would not account any sin small, nor the judgement of them far off. This sight and view of sin makes the godly cry out, and continually bewail the captivity they are in, as Paul himself did, who was alive without the Law, but the Law struck him down, and made him cry out of himself as a miserable man.  
Thirdly, most men never meditate of their own estate, nor consider of their own condition, to apply the Law to their lives, to see their crookedness and failings, as they do who are in the way to happiness; they want will or skill, time or conscience; if it hap well, so it is. The godly meditate of their own estate, and apply the Law to their own sins, which made David, Psal. 38. 5. cry out, that his sins were too heavy a burden for him to bear: so, could men try their own strength with the burden of their own sins, they would come to a little more quick sense of their estate; and with holy David here pronounce him a happy man that is eased.  
Fourthly, the strong man is gone away with all, and hence comes in this unfeelingness and peace, and he lulls men asleep in false persuasions, wherein they go on unto death. What say many miscreants? Hell is not so hot, nor sin so heavy, nor the Devil so black, nor God so unmerciful, as the Preachers say: or if all this were so, they are not alone, others have as heavy burdens as they, they shall have company whatsoever become of them: and though they hear the burden of the Word of the Lord daily, and see the burden of his hand lie heavy upon others, yea and often upon themselves, yet are they as senseless as dead men, upon whom if you lay all the weight of the earth, they feel nothing.  
O beware of this fearful judgement, which is a great part of this burden, the which the less it is felt, the greater it is, and know that there is no man, that shall not feel the burden of his sin one time or other, though the wicked do never, till it be too late. Shall the Lord himself be pressed under the burden of thy sins, as a Cart laden with sheaves, and art not thou? Amos 2. 13. shall all other dumb and senseless creatures groan under the burden of thy sin, as Rom. 8. 20. and art thou thyself more senseless than they?  
Feeling this burden, seek means to be delivered and 
Use 3.  disburdened; and this will he do, that finds this burden pressing and oppressing him. The means is, to come to Christ as he calleth, Matth. 11. 28. Come unto me, all ye that are weary and laden, etc. Come, not with the body and feet, but with, first, Repentance: secondly, Faith.  
First, come in confession of sin and godly sorrow, 
Means to be disburdened of sin.  come groaning and bewailing thy sin and estate, come creeping to God with thy burden on thy back; confess thy sin and forsake it, this is the way to find mercy: thus David found ease, vers. 5.  
Secondly, come in Faith, hungering and thirsting after righteousness; lay hold on God's mercy and Christ's merit, which are as two shoulders to bear it quite away. Fear not, but, as the people said to Bartimeus, Be of good comfort, he calleth thee. He calleth thee in the Word, he giveth a gracious promise, Come to me, I will ease you; he sealeth up his promise by the Sacrament, in which thou shalt find him ready to give thee ease, that longest and gronest after him. Doth any sin oppress thy conscience? thou hearest and seest in the Word and Sacrament, how he was made sin, that is, a Sacrifice for sin for thee. Doth any burden of misery or cross, inward or outward press thee? he offereth himself to ease the laden, to pacify the perplexed conscience, to strengthen the heart, and to remove or mitigate all our burdens for us; according to the prophesy, Isay 53. 4. 11. He hath borne our infirmities and carried our sorrows: the word is sebalon of sabal, to carry as a Porter doth a burden, used in both places.  
But alas! every man must carry his own burden: 
Object.  how then can Christ?  
Legally every man must carry his own, the Law requireth 
Answ.  personal obedience and satisfaction: but evangelically Christ our surety bears them, and therefore come to him in the Word and Sacrament, with Faith and Repentance.  
Once finding ease of this burden, load thyself no 
Use 4.  more: Christ having cured the blind man, and eased him of that burden, bids him, Go thy ways, and sin no more, lest a worse thing befall thee. Heb. 12. 1. The Apostle 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adviseth, if sin press down, and so encumber us, to cut off this compassing sin.  
If a man be to deal with a great burden, he will once or twice try his strength with it; if it be too heavy for him, he will let it alone. Hast thou ever felt the over-burden of sin, even the least: (with which, hadst thou the strength of all Men and Angels, thou couldst not encounter, nor stand under it) and wilt thou again meddle with it? Besides, hast thou not, when thou art at the lightest, sufficient burden of that original sin, of which Paul said, Rom. 7. 21. Evil is present with me? it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  lies everywhere upon thee: and of actual sins without number? that still in stead of disburdening thyself, and lightning thy load daily, thou addest to the heap, and it is never big enough, as though all thy sins had no weight at all?  
O, but this is nothing, a small sin, an oath, an idle 
Object.  word, rash and hasty anger, to play the good fellow, to drink with my friend, lose my time, credit, etc.  
If thou couldst bring me an instance of any one sin 
Answ.  that had no weight, thou shouldest have good leave to wed thyself to it, never to depart: but no sin is so small, but hath such a weight as will press to the bottomless pit; bring me any sin the wage of which is not death; an idle word, for which thou must not give account; any trick of youth, for which thou shalt not be brought to judgement. Sand, even every little sand hath his weight, and, though small in quantity, yet if great in number, will drown the ship of the greatest burden: but what if all the sands of the Seashore were in one ship? must it not sink? and are not thy sins for weight and number, like the sands of the Seashore?  
If sin be such a burden, then help thy brother from under this burden: the Law of God enjoins thee to 
Use 5.  help and pity the beast of thine enemy, if thou see it faint under a burden, and, a merciful man is pitiful to his beast; and oughtest not thou to help much more, and pity, and ease to thy power, the burdened soul of thy brother? hast thou more sense of the groaning of a beast, then of thy brother? Gal. 6. 2. Bear ye one another's burden, and so fulfil the Law of God. Ephes. 4. 2. Support one another through love; that is, first, bear 
1. Thess. 5. 14.  with their wants and weaknesses, their infirmities, etc. Secondly, put under thy shoulders to help to bear their necessities: another part of the burden of sin, Rom. 12. 13. Thirdly, help his burden of sin from off him, by admonishing, reproving, exhorting, and praying. Thou shalt plainly reprone thy brother, and suffer not sin upon him. Oh, how unmerciful are they, that make but a jest of men's sins? Would we laugh, to see a man pulling a millstone upon himself, and crushing himself all to pieces? Jude wisheth us to pull others out of the fire, and not to throw them in. Others there are that force men to sin, as to drink more than one can bear; and so he doth indeed, he drinks the poisoned cup of God's wrath. Dost thou rejoice to draw thy friend to drink a cup of poison? thou art a murderer of his soul and body. Masters that force their servants to break the Sabbath, whereas they ought to help them from under their burdens, they lay heavier loads on them.  
If sin be such a burden, take knowledge of the infinite 
Use 6.  love of God and Christ, who hath taken upon himself all thy burden, and be thankful.  
How? 
Quest.   
First, By becoming God's servant, and taking his 
Answ.  yoke on thee, that is sweet and easy: will any man's servant suffer another man then his Master, to lay burdens and oppress him, and make him his drudge? Dost thou profess service to God, and yet let Sin and Satan toil thee with such infinite burdens, under which thou canst not stand? yield thyself to Gods Will and Word, and this will ease thee of those burdens. Secondly, walk as a man released of thy heavy burden, and now at ease and liberty: How thankful was David when he escaped the burden of one sin? 1. Sam. 25. 22. Blessed be the Lord, and blessed be thy counsel, and blessed be thou, who hast kept me this day from shedding innocent blood: and as Peter was ravished with joy, when the Angel unburdened him of his bolts, and set him free out of prison, Acts 12. so must thou admire the goodness of God in this thy release from a far more miserable burden and bondage. Thirdly, because thou hast still some burden of corruption, which incumbreth the best, thou must be still lesning it, and see that it be in continual consumption. Fourthly and lastly, desire Christ's coming, when all the burdens of sin, all the guiltiness, the filthiness, the molestation, and corruption of it shall be abolished, and thyself set into the perfect liberty of God's sons, to enjoy the fullness and highest degree of that blessedness, which our Prophet David here pronounceth upon all them that are loosed and eased, from under the burden of their sins.  

And whose sin is covered:]  
THe second phrase followeth, by which the remission of sins is set forth.  
How can sin be covered, since God seeth it, and 
Quest.  cannot but know all things, past, present, and to come?  
God is all an eye, and nothing can shut his eyes against 
Answ.  his will; but then sins are said to be covered, first, When they come not into account. Secondly, When 
Tum tecta peccata dicuntur, cum Deus nolit punire, August.  God doth not punish them. Thirdly, When Christ's obedience, active and passive, is as a vail or cover, so hiding them as though they were not at all. To this purpose, the Lord promising to his people free remission of sin, useth this phrase, I have put away thy transgression like a 
Isa 44. 22.  cloud, and thy sins as a mist: that look as the Sun or Wind disperseth dark clouds, and makes the heavens as fair as if they were never clouded: so the grace of God disperseth the sins of his people, which as a cloud covered and hid his face from them.  
This phrase of covering sin, implieth two things: First, that sin is a most odious thing in the eyes of God. Secondly, that every man, that would be happy, must have something to cover and hide it from his eyes.  
First, Sin is an odious thing. 
Doctrine.   
First, because of the filthiness of it, signified, first, in 
Sin a most odious thing.  the legal washings, laver, purifications of garments, vessels, persons, etc. Secondly, in the comparisons, wherein it is likened to leprosy, to filthy clouts, to the Leopard's spots, and to the Blackmoors skin. Thirdly, in those many Petitions; Wash me, cleanse me, purge me with hyssop, etc.  
Secondly, look what way a man can, it is filthiness; first, in respect of God, whose Law is violated and broken. Secondly, of the sinner himself, whose soul and conscience is defiled, and every thing that he toucheth, till his sins be pardoned, as the Leper in the Law was till he was cleansed. Thirdly, in respect of others; by giving scandal, and occasioning uncleanness, and filthiness in others, by example and imitation.  
Thirdly, it is odious; because it is a shameful nakedness, which it ever carrieth with it. Adam and Eve before their sin were naked, but not ashamed; presently sin makes them see, and shame in their nakedness, and sew fig-leaves to cover them.  
The Israelites making the Calf, were naked; that is, 
Exod. 32.  destitute of that holiness, which should have been in God's people, and of the protection and favour of God: the nakedness of their souls made them naked to judgements. Yea, the best fruit of sin in those, whom God raiseth up by repentance, is shame and sorrow. What fruit 
Rom. 6. 21.  had you of those things, whereof ye are now ashamed?  
Labour to see thy filthiness, of nature and of practice, 
Use 1.  of knowledge and ignorance, of youth and of age, and cry out with the Leper, I am unclean, I am unclean, and run the next way to the laver of the Church, the Fountain which is opened to jerusalem and judah, namely the blood of jesus Christ, which cleanseth us from all sin; here only is the purification of all unclean issues. And add hereunto the daily and diligent use of all the means of sanctification; get thee to the clean waters; first, of Faith, which purifies the heart. Secondly, of the Word of God: Ye are clean by the word which 
Act. 15.  I have spoken. Thirdly, of prayer, Psal. 51. 2, 3. Wash me thoroughly from mine iniquity; cleanse me from my sin, purge me with hyssop, etc. These are the fair crystal waters, the only clear and mundifying waters, That run from under the threshold of the Sanctuary.  
If sin be such a shameful nakedness, be not the 
Use 2.  servant of sin: this is the Apostles reason, Rom. 6. 21. What fruit had you in those things, whereof ye are now ashamed? Beware of boldness in sin, be not impudent in it, but ashamed of the nakedness of it. Bold sinners jeremy compareth to the shameless Whore: Thou hadst 
jer. 3. 3.  a Whore's forehead, thou wouldst not be ashamed. The Sodomites were impudent and shameless in their brutish sin, and this was the height of it, that brought fire and brimstone.  
Yet it is not every shame, which is commendable. Cain was ashamed, but repented not; A thief is found and ashamed, but abides a thief still, saith the Prophet. 
jer. 2. 26.  But the profitable shame of sin is that which bringeth repentance: hereof speaketh jeremy, chap. 31. 19 After I converted, I repented, I smote upon my thigh; I was ashamed, yea even confounded.  
Let it teach us to cover and array ourselves with the 
Use 3.  contrary virtues, and to embrace righteousness, piety, and virtue: these make not ashamed. Whosoever calleth upon the name of the Lord, that is, is a pure worshipper, shall not be ashamed. Continue in well-doing, and seek eternal life; this brings glory, and honour, and immortality, Rom. 2. 7.  
Every man that must be happy, must have something to 
Doctrin. 2.  hide and cover his sins from God's eyes; and nothing in the World can do it, but Christ and his righteousness, typified 
Every one must get a cover for his sin.  in the Ark of the covenant, whose cover was of gold, and called a propitiatory, that look as that covered the Tables, that were within the Ark; so God covers our sins against those Tables: so in the cloud covering the Israelites in the wilderness, signifying God covering us from the danger of our sins.  
Hence Christ is called a garment, and we are commanded, First, to buy this garment, Revel. 3. 18. I counsel thee to buy of me gold and raiment: that is, do as men do in buying of the commodities they want: First, see thy want of it, by viewing thine own nakedness. Secondly, esteem it in the just value of it: and thirdly, exchange all thy sins for this righteousness. Then, secondly, to put it on, Gal. 3. 23. that is, by Faith, and Repentance, 
2.  and with Christ to put on the graces of his Spirit. Col. 3. 12. Put on tender mercies, kindness, humbleness of mind, etc. We must buckle Christ to us, and never put him off again.  
This garment, first, hides our nakedness: Secondly, protects us from the injury of weather and God's wrath. Thirdly, it gets a blessing for us, as jaacob did in Esau's garments.  
This teacheth us how to judge ourselves, namely, so 
Use 1.  far as we are not found in Christ's righteousness, to be most unhappy and loathsome creatures, yea the vilest of all, the Devil and the Damned excepted. Our sin uncovers us, and turns us naked into God's wrath: if once he fix his eye upon it, it makes him destroy his creature, it covers us with shame and confusion.  
But how far are men from seeing their estate? how miserable in not seeing their misery? never perceiving how naked and uncovered they be. Were it not thus, how dared they provoke the eyes of God's glory? Isa. 3. 8. Doubtless jerusalem is fallen, and judah is fallen down, because their tongue and works are against the Lord, to provoke the eyes of his glory. They durst not sin as Zimri in the sight of God, and of God's people, in the sight of the Sun, and in the clear day; by horrible uncleanness, drunkenness, thefts, blasphemies, and the highest contempts of God, as they do. But blindness in sin makes sinners so bold and impudent, that they shame not in most flagitious courses.  
But farther off are they from happiness, that justify, defend, and glory in their sins. A good man cannot abide the shape of his own sins: for he seeth himself a misshapen creature by them, whereupon he daily seeks a cover for his deformity, and thinketh no cover sufficient: But many wretches are senseless and shameless, and glory in nothing but in their shame, and shame at nothing, but that which should be their glory.  
If thou wouldst be happy, never be at rest till thou 
Use 2.  hast obtained some sound assurance, that thy sins are covered.  
Here many deceive themselves, and shroud themselves in false covers. First, some if they can cover them before men, and hide them from man's eyes, if no man remember them thereof, all is well, they forget them and the danger is past: but a good man would rather have his sin put out of God's sight, than all the worlds; he stands not, nor falls to men, but to his own Lord. Oh look to thy cleanness, or uncleanness before God, discover the matter to the Physician, be sure that no man sins without witnesses, at least God and his conscience seeth him.  
Secondly, some think a civil life a good cover, if they live honestly and neighbourly, and do no harm, though they sin, God will spare them. This is a false cover of simple men, like Adam's fig-leaves: God can and doth see many a wicked heart through a civil life.  
Thirdly, others labour to cover their sins by ceremonies; they give alms, say some prayers, do some good deeds when they die, etc. but all this is as thin a cover as the former.  
Dan. 4. 24. Break off thy sins— by mercy toward the poor. 
Object.   
This shows not the cause, but the means of pardon. 
Answ.   
Secondly, he speaks not in regard of God, but of Men, against whom he had been tyrannical, to whom he counsels him to make some satisfaction, by this means to manifest the truth of his repentance, but not that he could satisfy God. Neither can Saints, Angels, Merits, or human Satisfaction, cover sin, which is the Popish cover. The sound cover we speak of, is above all that Man or Angel can bestow on us. I counsel thee to buy of me gold, and raiment, to cover thy filthy nakedness. 
Revel. 3. 18.  Means to get thy sin covered, are these.  
First, labour to see thy sins in the numberless number and horrible nature of them, and what a fearful 
Mean to get sin covered.  thing it is to have God beholding them: for no Leper can be so vile and loathsome in thine eyes, as thou art in his, while thou art in thy sins uncovered.  
Secondly, uncover them often to God by humble confession; the more thou uncoverest them to him, the more thou coverest them, and the more will he cover them: and withal have them often in thine own eyes, if thou wouldst not have them in Gods; for both these are joined as helps one to the other. Psal. 51. My sins are ever in mine eyes; and then follows; Against thee, against thee have I sinned: thus judge thyself, if thou wouldst escape God's judgement.  
Thirdly, because the whole life of a Christian is a way to blessedness, every one must every day be careful in covering somewhat: daily corruptions show a necessity of daily coverings, the best of God's Saints, after that they had a cover, still prayed to be covered, and Christ those, who have God to their Father, to pray for forgiveness of sins. David, after sin pardoned, still prayed, that the Lord would cover the sins of his youth.  
Fourthly, he that would have God cover his sins, must cover his brother's sins so much as he can. Men have nimble eyes to rip other men's sins to the bottom, whereas love would cover a multitude of sins. Can we look for a Sea of mercy from God, and will not let one drop fall on our brethren?    
VERSE 2. To whom the Lord imputeth not sin:] 
THis is the third phrase, wherein the Prophet setteth down free remission of sin. In the words are two things; first, what must not be imputed; sin. Secondly, who must not impute it; the Lord.  
But before we enter into the phrase, one question may be moved.  
Why doth the Prophet use such variety of phrases, as, 
Quest.  easing, covering, not imputing of sin? any one seemed enough to express his mind.  
For sundry weighty reasons: as, First, to shake, if it 
Answ.  were possible, the drowsiness and deadness of men, who are without sense of this doctrine: for the most have cast their conscience on a sleep or slumber; and while they turn away from the judgements of God, or favour their own lusts, are far from seeing the danger of sin; and their unfeelingness causeth them to sing peace to themselves: therefore the Prophet implying sin to be, first, an unsupportable burden: secondly, a loathsome nakedness and filthiness: and thirdly, a desperate and infinite debt, would drive out the lazy to seek peace with God, and never hold such peace with their sins.  
Secondly, to show how hardly a troubled conscience receiveth comfort in this persuasion, that his sins are forgiven, and therefore needeth more force and perfwasion; whence it is, that as needing a special prop, in the Lord's prayer, that Petition is backed with a reason, Forgive as we do for give: and secondly, we have not only God's promises for this Article as for others, but his oath also: for he hath sworn to put away our sins, though he cannot lie, that we might have strong consolation.  
Thirdly, that by all these forms of speech we might conceive a plenaric pardon and full remission of all sin, guilt and punishment, temporal, and eternal. If we be eased, than the punishment is forgiven as well as the fault; else were there little ease. If God see it not, he seeks out no rods for it. If the sin be covered, so are we also from punishment. If the Lord impute not sin, how can he justly punish it? only guilt binds to punishment, but here is no guilt; it is forgiven, it is covered, it is not imputed. Besides, remission and satisfaction are opposite; that is not remitted, which is punished.  
Lastly, the Apostle addeth, Coloss. 2. 14. that the bill or bond is canceled: if the hand-writing be canceled, there remains no action. Fourthly, to note the persons to whom, and the degrees by which this happiness is attained. The persons are such as are weary, laden, burdened, and brokenhearted; those, not who lie snorting and sleeping in sinful pleasures, nor such as swell in conceit of their wealth and righteousness, are puffed with an opinion of felicity; but such as see their poverty, and inability to discharge their debt; such as who by the stirring of their conscience and spirit of bondage, have been driven out to seek happiness in Christ, and out of sorrow gained their joy.  
Now, the stairs to rise to this blessedness are in these three words: First, being pursued by the wrath of God to the sacrifice of Christ, that by faith apprehended, easeth him of his burden: Secondly, the blood of the covenant purgeth him from an evil conscience, and the rob of Christ's righteousness covers the corruption of his nature, so as God with a clear countenance can behold him: and thirdly, because he is still subject to sin and pressed as with a weight, the Lord imputes not his weaknesses to him, but makes them as if they were not, and thus gives him heaven before heaven: by these degrees he justifieth the ungodly.  
Now to the phrase itself. The word imputation signifieth properly an accounting, reckoning, and allowing some thing to another of favour, as merchants, who when they will forgive a debt, do not put it into the reckoning, and so do not impute it. Here it is used metaphorically; and not to impute sin is an action of God, whereby he putteth out of his book and reckoning the sins and transgressions of believers, and by imputing to them the righteousness of Christ to become theirs, makes all their unrighteousness as if it had never been; as contrarily, when he requireth the sin, and inflicteth the penalty, he is said to impute it.  
How can God account of sin as no sin? or if he 
Quest.  do, how can he be just?  
It is proper to God to account of things that are not, 
Answ.  as if they were, yet without any violence or impeachment to his justice: for though he impute not the sin to the believing sinner himself, yet he doth to his surety jesus Christ, of whom he exacteth his whole debt.  
One cannot be wise by the wisdom of another, nor 
Object.  learned by the learning of another, and therefore it seems one cannot stand righteous by the righteousness of another.  
Christ and the believing Christian are one, as two ordinary 
Answ.  men cannot be: and therefore the righteousness of Christ, imputed to the believer, is the believers own righteousness, by reason of that union which is between Christ the head and the members.  
But the same soul that sinneth, shall die. 
Object.   
This must be understood with these exceptions: first, 
Answ.  if he continue in his sin without repentance. Secondly, if he become not a believer in Christ.  
But there is no man but abideth a sinner, so long as he 
Object.  carrieth the body of flesh about him.  
So soon as a man is justified, he is unguilty before 
Answ.  God; and further, that sin, which is present with him, is indwelling sin, but not reigning, so as he is not denominated from it.  
But every man doth daily fall from his righteousness, 
Object.  both by reason of inherent corruption, and of actual sins which pass from him; and therefore faileth of the former imputed righteousness.  
No, the covenant of God is an everlasting covenant, 
Answ.  more stable than the Mountains, and no unfaithfulness of man can make God unfaithful. Isa. 54. 10. The Mountains shall remove, and the Hills shall fall down, but my mercy shall not depart from thee, neither shall the covenant of my peace fall away, saith the Lord, that hath compassion on thee.  
The phrase of not imputing sin, implieth this doctrine, 
Doctrine.  that Sin is a debt: and often the word (debt) is put for sin: as Matth. 6. in the Lord's prayer, Forgive us 
Sin an infinite debt.  our debts: what Matthew calls debts, Luke calls sins. Matth. 18. 24. In the Parable; the King begun to reckon with one that owed him a thousand talents. Luc. 7. 47. Of the sinful woman; many debts are forgiven her, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  therefore she loved much. Luc. 13. 4. Think ye that those, on whom the Tower of Siloam fell, were greater debtor than the rest?  
Now we may not think, that sins are therefore called debts, because we owe them to God, to whom we owe all love, fear, obedience, and duty, but by similitude 
Reasons.  and resemblance from civil debts: for first, every debt ariseth of some contract between the creditor and 
1.  the debtor: so God is the great creditor, Man is the debtor, whose debt ariseth out of the contract and first covenant of works, Do this and live. Secondly, every creditor hath a bill, bond, or book, wherein the debt standeth 
2.  to be seen, and there remains un-cancelled and uncrost, till the debt be satisfied. The bill or bond between God and man, is his Law, which shows the parcels of this debt, and how it riseth: it shows the forfeiture, and the total sum, whereto the sinner is bound to satisfy.  
The Moral Law is God's bond against us, the hand-writing of ordinances which is against us, Col. 2. 14. and contrary to us.  
The Law shows the parcels of this debt; namely, that we are bound.  
First, to the obedience of the whole Law, in perfect love to GOD, and our neighbour; whence Rom. 13. 8. love is called a debt to our neighbour; this debt we still owe notwithstanding our transgression.  
Secondly, the Law showeth that sin is a debt, in regard of the corruption which accompanieth the transgression, and the blot which the sin committed leaveth in the offender, which is attended with an aptness either to the same, or any other sin, by reason of the former act. That this is a debt, appears because the Law requires perfect purity and sanctimony, which we owe unto God, though the hearts of us all be full of corruption and unholiness.  
Thirdly, the Law showeth the forfeit, which is the guilt, binding over the sinner to punishment both temporal and eternal. This curse of the Law by reason of transgression we are indebted to undergo, we owe unto God's justice, by reason of sin, eternal death, without which Gods justice cannot be satisfied.  
4. The Law showeth how, and wherein we wrong our neighbour, & bindeth us straightly (besides the satisfaction to God) to a recompense of the wrong done unto him.  
Thirdly, sin is a debt, because it brings a man every way into the seat of a debtor. First, it argues and brings 
3.  a man into a weak state, which is very comfortless: what a grievous burden is debt above a man's ability? Secondly it makes a man hide his head for shame. Thirdly, he loseth his liberty, that he dares not go abroad. Fourthly, he fears the Sergeant and the jailer continually: and five, at length he is catched and clapped up in prison, and thence comes not out, till he hath paid the uttermost farthing, but there is laid in bonds and chains of darkness for ever.  
Fourthly, because till sin be discharged and satisfied 
4.  for, the sinner hath all these sins upon him: but as a debtor once satisfying the debt by himself or a surety, and compounding with the creditor, is as free as if he had never come in debt; so for sin once discharged, the sinner is never charged with it any more.  
Now sin is discharged two ways: First, when the debtor himself satisfies in his own person, according to the strict letter of the Law. Thus the damned men and Angels discharge their debt to God, who because they are able to pay, are kept in perpetual prison, and damned everlastingly, as a man dying in prison satisfies all: But no living man can thus satisfy God's justice, if God shall straightly mark what is done amiss. When we have done all we can, we are unprofitable; there is not a clause in the bond, which we have not forfeited a thousand times over, & so have we broken in anfinite Law, sinned against an infinite God, deserved an infinite punishment, which no finite creature can sustain, neither man nor Angel.  
The second way of discharging this debt is evangelical; namely, when another satisfies for the debtor: and thus the debts of believers are discharged, through the satisfaction of Christ, who hath paid the uttermost farthing for the Elect. And this is the not imputing of sin here meant, which is all one with the free remission and forgiveness of it.  
But Math. 18. 26. the servant said; Master, have patience 
Object.  with me, and I will pay thee all: therefore we ourselves may pay our own debts.  
First, it is a Parable, and this is not the main scope. 
Answ.   
Secondly, fear forced the servant to promise more than he was able to perform. But if no servant be able to pay one talon, much less is he able to pay 10000 yea the Parable teacheth, that he that ought but 50. pence, was as unable to pay it, as he that ought 500 Luke 7. 41.  
But is this not to impute sin, to judge a sinner as no sinner? not to require the sin, not to inflict the penalty? 
Object.  how will this stand with God's justice?  
It is proper to God to account of things, that are not, 
Answ.  as if they were; so also of things, that are, as if they were not, without any violation of justice, it being an evangelical imputation, not Legal (for that would not stand with justice) whereby GOD accepts Christ's satisfaction in full payment.  
But is this no imputing of sin, seeing we pay the 
Object.  whole debt in our surety? is this a forgiveness of a debt, to exact it wholly?  
It is a free forgiveness, and no imputing to us that receive this grace, we confer nothing to it, it cost us nothing 
Answ.  but good acceptance. God the Father saw nothing in us, why he should not impute our sin, but give us so free redemption. God the Son saw nothing that we could return to gratify him again in any measure: so in regard of God and us, it is a free forgiveness and no imputation to us, though it be not so to Christ.  
If sin be a debt, then note the misery of sinners, and 
Use 1.  our woeful estate before God by reason of sin, being no better than desperate banquerupts, laden with debt and danger, & unable to satisfy the least farthing. What remains, but either the mercy of the Creditor, or perpetual prison?  
Thou that canst say, thou owest not all the world a penny, I challenge thee, and arrest thee of an infinite sum, and the forfeit of a bond above all thy substance, if thou hadst the Kingdoms of the earth at thy dispose, & wert the god of the world. I ask no more witnesses than thy own conscience, First, to prove the debt: and therefore it is time to bestir thee, and look about thee to procure thy liberty. If thou hast paid all thy debts to men, think of God's debt at length, for this must be satisfied, and thou shalt know that delay is no payment. Thou that wouldst never come into bonds for any man, thou hast not kept thee out of bonds, which will cast thee into everlasting bands, if thou lookest not the better and timelier to thyself.  
Secondly, see the carelessness of most men, that run 
Use 2.  on still in sin and increase their debts, which endanger them to God's justice and wrath, like prodigal dingthrifts that never regard how much they run upon the score, and never think that a day of reckoning and payment will come. If we see a man, who is a borrower of every man, and takes no care to pay any man, we will conclude he must needs break one day. And many who scorn & shame at such courses with men, are bold with the Lord, and run in with him still: but let the Creditor care for his debts, they will not torment themselves with them. Many deceive themselves and think GOD respects not their sins, especially if they be small ones: but small or great, they be written up and stand in God's debt-book or inventory, till they be wiped away: the least debt imputed casts thee into perpetual prison. Besides, seest thou not what a fearful debt one sin of ADAM hath brought upon us all? Secondly, considerest thou not, how the LORD inquires to punish sin in the third and fourth generation, even as the father's debt is required of his son and posterity? Thirdly, thou that owest the least, dost thou not owe too much already? and if thou sum up thy Debt-book, thou shalt see thou hadst need run in no farther: for thou art so far in as thou must be sold for it, or else CHRIST must for thee. Fourthly, thou that thinkest sin a small thing, and a trifling or dribbling debt, consider of the blood of Christ and the merit of it, which must wash away small sins as well as great. Consider the forfeit in the exquisiteness and eternity of the torments of hell, and then tell me how small a mote sin is.  
Thirdly, seek to come out of debt, and that is, by seeking pardon of our debt, Math. 5. 25. Agree with thine Adversary, 
Use. 3.  while thou art in the way. The adversary is the Lord, who will prosecute and put his bond in suit against us (and the greater the Creditor, the more heavy is the debt:) it will be our wisdom to agree with him in the way, whilst he friendly reasoneth with us in the Ministry, lest Death the Lord's Sergeant arrest us and we be cast into perpetual prison, into hell, never to be released. Pray and entreat him (as Christ hath taught) to remit our debts, not to impute, not to require them, not to exact our forfeits, not to sue our bond, nor cast us into prison, but to pardon our faults and punishment, and accept of Christ's satisfaction, whereby he hath canceled that handwriting, which was to be laid against us, and by fasting it to his cross, did cross out all our reckoning; and seeing he must be satisfied, pray him to take it out of his sons coffers, who is become surety for us.  
Fourthly, acknowledge a wonderful mercy of God to forgive and not impute so great a debt; for a rich 
Use. 3.  man to forgive a poor man a debt of a pound or two, would be thankfully taken: our God rich in mercy forgives our debt not by pieces, and not because he cannot get it from us, but freely and fully forgives the whole debt, Luk. 12. Did not I forgive thee all? yes, the good Samaritan will discharge all for us.  
Now, in way of thankfulness what remains for us to do, but; First, beware of running into further debt? A man that hath felt the burden of debt and hath been in bonds, will make hard shift to keep out: and do not thou heap up wrath against thyself.  
Secondly, though we shall daily by corruption run upon scores, yet we must take heed our debts stand not too long in God's Book unraysed, but daily renew our repentance and so wipe them away.  
As they be daily written, let them be daily blotted out, let them not be like the sins of judah, written with a pen of iron, and with the point of a Diamond.  
Thirdly, if thy Creditor forgive thee all, Luk. 12. go thou and do the like, be merciful as thy heavenly Father is merciful. In wrongs and injuries offered, abstain from malice and revenge; count the wrong and injury as if it were not, impute it not; for thus thy heavenly Father doth with thee, and thus thou desirest he should do for thee. wouldst thou have an Ocean of mercy fall upon thee? and wilt not thou let a drop fall on thy brother? Thus shalt thou testify thy thankfulness, and thus as Rom. 3. 5. our unrighteousness shall commend the righteousness and glory of God, which is not in the nature of our sin so to do; for our sin rather rewards him with shameful contempt and dishonour; but, First, both in respect of his admirable goodness in pardoning so great sins: Secondly, and our thankful acknowledging of that grace in walking answerable and worthy of it.  
The second thing in this phrase is,  
The person that must not impute sin, is the Lord, Isa. 43. 25. ay, even I am he, that putteth away thine iniquities for mine own sake, and will not remember thy sins. So Chap. 48. 9 11. For my Names sake will I defer my wrath, and for my praise will I refrain it from thee, that I cut thee not off: For mine own sake, for mine own sake will I do it.  
For, first, not all the Angels and Saints in the World, 
Reasons.  whether in Heaven or Earth, can forgive the least sin, because they cannot satisfy the debt, nor cancel the bond.  
Secondly, the Scribes and pharisees saw clearly (though blind in many other things) that none but GOD could forgive sins, Luk. 5. 21.  
Thirdly, the Lord is the father of mercies and the God of all comfort, whereas there is no comfort without pardon of sin. And with thee is mercy, Psal. 130. 3. that is, with thee alone, to whom it is proper to say, I will forgive sin.  
Fourthly, who can forgive sin but he? who is a God like thee, that passest by the iniquity of thy people? who can remit a debt, but he to whom it is due? If another do it, he abuseth both the Creditor and debtor.  
Whose sins ye remit, they shallbe remitted: therefore 
Object.  Ministers can remit sin and not God alone.  
God only remits sin by his proper authority and power, which is here meant; the Minister only ministerially, 
Answ.  declaring that which God doth. Can Ministers remove burdens, give a cover large enough, and remit another's debt?  
Is my sin against a Priest or against the Pope of Rome, that he must bestow pardon on me?  
Shall I hide me under the Saints wings? or what bond of theirs have I broken, which they can release me of? Nay rather, say, First, Against thee, against thee have I sinned, and prayeth for mercy only from him. Secondly, If I owe a man nothing, I care not for his forgiveness and forbearance. Thirdly, There mercy is a poor mercy, I need a rich mercy, Eph. 2. 4. God rich in mercy, 1. Pet. 1. 3. who of his great mercy hath begot us. Theirs is too straight a mercy, I need those large mercies, of which David speaks, Ps. 119. 156. Thy compassions are very large.  
And now having spoken of the person, whose sin is thus freely remitted, we come to speak of the blessedness promised unto him.  

Blessed.  
NOw we are to inquire, First, what is meant by the blessedness pronounced on such a man as hath this ease, cover, and acquittance from his sins. Secondly, the instructions to be learned.  
By blessedness is meant an effect of justification, namely, that happy state and condition of a man, arising from all those heavenly blessings in Christ, which are chained together, Ro. 8. 29. 30. as from God's prescience, predestination, vocation, justification, sanctification and glorification. This blessedness of a man in Christ hath two degrees. First, in this life, which may be called a blessedness of grace. Secondly, in the life to come, which is a blessedness of glory. The former, is here principally meant, which may be reached in this life, and necessarily draweth after it the other, as he that draweth one link of a chain, draweth the whole.  
Pardon of sin is such a gift as makes a man fully happy: 
Doct. 1.  for the Text cleareth it thus. 
Pardon of sin maketh an happy man.   
First, that which removeth all misery and burden, maketh a man happy; such as are the curse of God due to sin in this life and the life to come, the guiltiness 
Reasons.  of conscience, horror of soul and expectation of vengeance, 
1.  which is hell before hell, etc. But this doth pardon of sin, it is the ease of our burden.  
Secondly, that which brings into favour with GOD 
2.  otherwise an enemy, so as God and man can now walk together as friends, God can look with a clear countenance on man, and man look up with sweet comfort in his God. This makes a man a happy man; the light of God's countenance is better than life: But this doth pardon of sin, which covereth all our nakedness and deformity.  
Thirdly, that wherein we are justified before God, is 
3.  our blessedness; but in not imputing of sins is our justification, as the Apostle from this place proveth, Rom. 4. 6. 7. Hence is it that Zachary in his Song, Luk. 1. 77. saith, that God by remission of sin teacheth the knowledge of salvation.  
Fourthly, and lastly, even nature will draw this confession 
4.  from the worst, that the best to be happy need pardon, that if God straightly mark what is done amiss, none could abide, and that every man by the Law is accursed.  
Secondly, and much more doth the Scripture teach, that before God have begun his grace with a man, his whole life is hateful, his mind and conscience polluted; yea and after, every thing is imperfect, so as the best works need pardon.  
Thirdly, and most of all the experience of the godly confirmeth this truth. Never did any man feel the burden of sin, and God's wrath in his soul for it, but he could say, his happiness was to be eased. Never did any see the ugly face of his sin, and Gods angry face beholding it out of Heaven as a consuming fire, but he would proclaim him happy, whose sin is covered. Never did any feel God's Tribunal set up in his conscience, and God and his conscience casting him for his insufficiency, but he did place his peace and happiness in Gods not imputing his sin unto him.  
If blessedness stand in the pardon of sin and imputation 
Use 1.  of righteousness, than not in merits and satisfactions. This use the Apostle draweth out of this place, Rom. 4. If righteousness stand in the hiding of sin, than not in meriting it. Besides, there are but two ways of discharging debts, either forgiveness or payment; If I pay, it is not forgiven.  
Popish doctrine standeth here against the light of the Scripture, in the Camps of natural reason, which suggesteth, that something must be done by a man to his own justification, as the young man, What good thing shall I do to be saved? And the Papists never ask God what they should do, set themselves on works satisfactory, which he never enjoined, as Donations to Churches, Pilgrimages, Fast, paternosters, Aueës, Creeds, Invocations, Visitations, & Oblations to Saints, keeping and kissing, yea, praying to Relics, Merits of Saints, Works supererogatory, Purgatory, Vows, Vigils, Masse-chantings, jubileës, martes of pardon, and a thousand such simoniacal tricks, to make a sale of remission of sins, all which wage battle and war to this learning of David. Of all these in general will one day be said, Who required these things at your hands? these things so derogatory to the blood of jesus Christ, which cleanseth us from all sin. Secondly, to the nature of justification, which is the full absolution of a sinner before God, by reason of Christ who is made our righteousness by imputation.  
Thirdly, so derogatory to the truth of the doctrine concerning good Works, which are far from justifying or meriting. I speak of good Works, even 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 spiritual, partly fleshly; the best works therefore have flesh and corruption in them, and whatsoever is defiled, performeth not the Law, needeth a cover, and cannot in itself be accepted. Thirdly, they are imperfect in the person. No good work can proceed from any but a good worker, and a justified person: first, make the tree good, and then the fruit will be good also: therefore they cannot justify, seeing the person is already justified. And the 
Sequuntur justificatum, non praecedunt iustificandum.  justified person, when he doth the best, is unprofitable, he cannot answer one of a thousand: and if the Lord should mark what is done amiss, who could stand? The best work hath matter of humiliation, which may exclude all our rejoicing. Paul knew nothing by himself, but had practised works of grace many, yet saith, he was not thereby justified.  
But they say, God hath promised a reward of life eternal 
Object.  to good works.  
Let them show a place, where it is promised to the 
Answ.  work, but to the worker, being a believer, to whom Christ's righteousness is imputed, in which regards all such rewards are mere mercy.  
But Christ hath merited, that our good works should 
object 2.  merit.  
That is false: for then Christ merited, that our good 
Answ.  works should fulfil the justice of the Law, which they cannot, being stained with sin, and that they are died in the blood of Christ, maketh them not meritorious of eternal life, but that they bring not eternal death.  
David prayeth, Psal. 7. 3. to be judged according to 
object 3.  his righteousness.  
Righteousness is either of the cause, or of the person: 
Answ.  David here speaketh of the former; for he had a good cause and conscience, though Saul pursued him to the death: but he speaketh not of the righteousness of his person before God, of which job speaketh, when he saith, that if he should justify himself, namely, before God, his own clothes would defile him.  
The last judgement is by works, and therefore justification. 
object 4.   
These are divers works of God: in the first, namely, in the justification of a sinner, he doth accept and make 
Answ.  a sinner just, and this is only by Christ's righteousness; in the latter he declares him just: and this may be by works; so Saint james, Let me see thy faith by thy works; thus they justify before men, not before God.  
A man is condemned for evil works, and therefore saved for good works. 
object 5.   
If a good work were as perfectly good, as an evil is perfectly evil, he should; but not being so, we are saved 
Answ.  by Christ's good works, which were perfect. Let us detest therefore that doctrine, that misleadeth us out of the plain path to salvation, and cast down ourselves at God's feet, confess our sin, pray for pardon, and plead not merit, but mercy. Let us fly forth of ourselves to Christ our head, life, and salvation, he is the carcase whereunto we must resort; let us with Paul account our best works but dung, and much more all Popish devices. He hath nothing in Christ, who hath any thing in himself, and he that will not rest in that righteousness restored by Christ, hath no part of blessedness.  
Secondly, if it be a blessed estate to have sins forgiven, then must a man certainly believe the pardon of 
Use 2.  his sins: for this blessedness is to be enjoyed in this life (as we noted) and no man can hold and enjoy that he hath not. The Church of Rome teacheth, that to doubt is a virtue, and so withholdeth a man from the sense of this happiness.  
Their reasons are these. We must work out our salvation 
Obie ct. 1.  with fear and trembling.  
This fear is not in regard of God's mercy and our salvation, but fear of sin and his displeasure: and this is 
Answ.  not contrary, but stands with assurance of forgiveness of sins. Psal. 130. Mercy is with thee, that thou mayest be feared.  
It is presumption to believe so. 
object 2.   
It is obedience to God's Commandment. 1. joh. 3. 23. 
Answ.  This is his commandment, that we believe in the name of his Son: now, to believe in his name, is more than that he died for sinners; else do the Devils believe as much as we, but they cannot believe that Christ died for themselves.  
None knows God's mind concerning him, and so 
object 3.  can have no assurance, but may only hope well.  
No man knows the secret will of God, but his revealed 
Answ.  will he may know, namely, that whosoever believeth, shall be saved; the application of which draweth necessarily this conclusion, Therefore I shall be saved, being a believer: which is infallible.  
Experience showeth, that the most faithful and best 
object 4.  are full of doubtings; therefore, there is no certain belief.  
Doubting and Faith may stand, and will dwell together; else would not Christ have said, O thou of little 
Answ.  faith, why doubtedst thou? every Christian consists of Flesh and Spirit, therefore Faith will be assailed with doubtings, and yet in the end triumph.  
Hence we see, as we are to labour for pardon of sin, so also for assurance of pardon, else can we have little peace in ourselves, and a comfortless happiness. Am I the richer, because I know many other be? or fuller, because many eat? I must take comfort in my own wealth, strength by my own food, and joy in my own pardon.  
Thirdly, we must every one herein place our happiness, 
Use 3.  even in God's mercy pardoning sin, and accordingly set our hearts and affections upon it, longing after this assurance above 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 he above the world? only a pardon from his Prince; gold and silver, lands and honours, can do him no good; only a pardon is the most welcome thing in the World. This is every man's case, we are Traitors and Rebels to God, our sins have proclaimed us Rebels through heaven and earth, the Law hath condemned us, we are going on to execution, and every day nearer than other; wherein then ought we to place our happiness, if we well weighed our estate, but in a gracious and free pardon? We would strive for pardon as for life and death. Miserable men they be, that place their felicity in any thing else. For consider, that notwithstanding, first, the greatest part of men place their happiness in wealth, pleasure, honour; and these carry all their hearts: yet this is an earthly and sensual, and far from Christian happiness, which cannot leave a man unhappy in the end, as all these do. Secondly, the most wicked ones that the world hath had, have enjoyed the greatest outward prosperity. Thirdly, the most dear servants of God have been strangers in the world, and met with the strangest entertainment. Fourthly, those whose portion hath been outwardly most prosperous, yet never thought themselves happy out of God's mercy pardoning sin; an example in David; he had riches, honour, pleasu re, a crown, kingdom, subjects, treasures; but did he place his fclicitie in these things? No, but in the forgiveness and covering of sins; in whose steps we must tread. Fifthly, he that would build a firm house, must lay a sure foundation; and wilt thou lay the foundation of thy happiness in the dust? Lay it in wealth, they have wings; and when they fly away, so doth thy happiness: why dost thou trust a fugitive servant? Lay it in pleasures, it will end in sorrow; and the Apostle saith, It makes a man as a corpse living, dead while he liveth. Lay it in honour; 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 prove a tottering happiness, and the fall of such an happy man shall be great.  
Secondly, others think themselves most happy in the committing of sin, and practice of their iniquity; and these are most miserable captives to the Devil, so far from thinking their happiness to stand in the pardon of sin, as that they place it in the practice of it. Hence is it that Monsters of men, Devils incarnate, profess to swear, quarrel, drink, riot, whore, and take them the greatest enemies to their happiness, that would help to pull them out of the snares of the Devil. I would know what other happiness the Devil hath, then incessantly to sin against God, and draw so many as he can into his own damnation; which express image he hath stamped on numbers, marked to destruction.  
Fourthly, let us check our hearts, that can find so 
Use 4.  much joy in these earthly things, and so little in these heavenly gifts of God's love, such as are election, vocation, justification, adoption, sanctification, which are called the pleasures of God's house, and they blessed that enjoy them: and surely well may they suspect themselves to be as yet unpurged, that find not a joyful sense of it.  
Alas, will the believer say, I find little comfort of this doctrine, I find my heart much more affected to earthly things, I find not this joy of my salvation, the sense of God's favour in pardoning my sin, warmeth my heart but a little; what may I think of myself? may not I hope my sins are pardoned?  
It is true ordinarily, that a reconciled soul possesseth 
Answ.  felicity with great joy, and the heart seized of God's love, holdeth the consolation of it; yet these rules must be held to uphold the weak Christian.  
First, the gift of pardon and love, is given often before 
Rules to uphold the weak Christian not feeling his reconciliation.  the comfort and joy of it: when grace is as it were in the seed, and men in the beginnings of conversion, begin to have right in the tree of life, and to be adopted, it is not so soon discerned to come up to a joyful harvest, but first is a blade, than an ear, then corn in the ear. And a time there is, when a soul which is partaker of true grace, is busied and taken up rather with sense of sin, desires of grace, and seeking of helps and props to believe, then with the joy of any thing attained. True desire argues the presence of the things desired, and yet argues not the feeling of it: and that a man may have that gift, which is not felt, appeareth in David, who by Nathan was told, that his sin was pardoned, and yet long after, he prayeth for the forgiveness of it, that is, for a more full sense of the forgiveness.  
Secondly, the gift of God's free grace is not given (in respect of us) all at once, nor in the same measure; and therefore the comfort of it is not all alike, or at once: for the righteousness of God is revealed from faith to faith, and so justification and reconciliation, are in the means more and more revealed, and the comfort is proportionable to the gift. Thou hast not such strong comfort of thy estate as some other, or as thou desirest; thy gift of knowledge and understanding of God's love perhaps, is lesser than his; comfort thyself, stir up thyself in the means to enlarge the gift, and thy comfort shall be enlarged. Hence is it, that the Apostle to the Ephesians, 1. 18. prayed, that they whose faith and love he had commended, might have their eyes opened to see the hope of their calling by the Spirit of revelation. Get further knowledge of thy estate, and so thou shalt attain further comfort.  
Thirdly, the state of a Christian soul is not all alike, there is a Christian combat, wherein sometime faith prevails, sometime doubting; sometime grace hath the better, sometime corrupt nature. When faith is foiled of infidelity, or kept under, sense of reconciliation faileth with it. The light of the mind is often eclipsed, as in jonah, I am cast from the sight of God; and David said 

jonah 2. 4.  
Psalm. 116. 11.   once, all men were liars. Now the eye of the soul being so dim, the comforts of God must needs be overcast and clouded: but as the Sun breaks from under a cloud, so doth light to the troubled soul: and comfort grows often to a confident glorying, and a joyful triumph, as David, Return, O my soul, to thy rest.  
Fourthly, as the carriages of a man's conversation be divers, so be the apprehensions of his comfort: sometimes it is more attended, and carried more purely; sometimes care is remitted, and the course more corrupt. Common infirmities hinder not so much the comfort of salvation, as great sins do, as appears in David's adultery, Restore me the joys of thy salvation. If thy comforts be small, it is likely thy corruptions are the greater: here look to thy former graces, feelings and works. Be diligent in awaking thy soul, shake off worldly delights, which bring it on sleep, and the deceitful show of righteousness, which bewitcheth it: set thyself before God, and thy dullness before thyself; say, Oh, what have I done all this while?  
Fifthly, the Christian is an happy man, whatsoever his 
Use 5.  outward estates be; else hath David misplaced happiness.  
And herein is their happiness, that they are in favour with God, and can never be cast out of favour again: all happy men are in a sure estate which cannot be lost. This happiness of grace is surer than that of nature, which Adam had in innocency; that was lost, because in his own keeping: this is seated in the favour of God, which is unchangeable; unto which we are preserved also by the power of God. True it is, the godly may have many afflictions, 
1. Pet. 1. 5.  and have, as Abraham, Isaac, jaacob, David, Abel, but none of them, neither inward nor outward, can hinder their happiness, nay, they shall all further it, Romans 8. all things turn to the best. The worldling's folly is palpable, he thinks himself most happy, when his corn, wine and oil is increased; as for this light of God's countenance, it is in the last of his accounts. As for the godly, they count them of all men most simple, and most miserable: and indeed if a man had no other eyes then of his body, no eye of faith, he could not think such blessed, whom the world hates, whom the earth casts off, whom their Country scarce acknowledgeth, their own kinsfolk will not know, whom their friends forsake, enemies kill; who are made meat for the sword, fuel for the fire, and seldom have liberty to enjoy fire and water, or the commonest benefits of nature in safety. They only are in men's account happy, whom all men flatter, who bathe, yea, drown themselves in carnal delight, who can tumble in their gold and silver, whose mouth runs over with laughter, etc.  
But these, who are entered into Gods teaching, can hold against their own reason and sense, that they are blessed, that hunger and thirst after righteousness, that mourn now, that suffer persecution for righteousness sake, those of whom men speak all manner of ill for Christ's cause and Gospel. They judge not good or evil by any thing afore them: they think Lazarus a godly poor man, an happy man, when as Dives was a miserable miser. Their felicity is not outward, but inward, not earthly, but heavenly; it depends not on man, but on God's favour, who hath forgiven their sins for his name's sake.  
judge therefore of thyself and others with a righteous judgement: if heaven approve thee, care not if earth cast thee out? if God justify, who can condemn? if Christ will confess thee, let thy friends deny thee? Thou hast a sure word and promise of God, by which thou mayest apprehend in sorrow, joy; in trouble, peace; in nothing, all things; in death itself, life eternal. Get faith, and thou shalt clearly behold thy happiness, if all the world should set itself to make thee miserable. Get faith, and thou shalt think him only happy, whom God so esteems, although the world's misery is, to place happiness only in misery. Get faith; and thou shalt see not only Christ himself, the blessed Son of God, when he was rejected of the world, and lifted on the Cross: but even his members then happy in God's favour, when the World most frowneth upon them. Faith in the heart only giveth a relish to this of our Prophet, Blessed is the man, whose sin is forgiven.   

And in whose Spirit there is no guile.]  
Here is an inseparable fruit of a justified person, and a note of a blessed man. First, by spirit, referred to man, is sometime meant the minds, or understanding part of the soul, with the most inward cogitations of it: so 1. Thes. 5. 23. that your whole spirit, soul and body, etc. and in all places, where spirit and soul are mentioned together. Secondly, sometimes for the heart and inward affections, Rom. 1. 9 whom I serve in my spirit. Thirdly, sometimes for the soul itself, God inspired into Adam a living spirit, Genes. 2. Luk. 23. Father, into thy hands I commend my spirit. 1. Pet. 3. 19 He preached to the spirits in prison, that is, souls. So here it is to be taken with the understanding, heart, will, conscience, affections, and the rest of the faculties: and the soul is called by this name, to show the nature of it, that it is a spirit, as the Angels, nay God himself is; far more excellent than the body, and yet much more neglected.  
Secondly, by guile is meant three things in the Scripture: First, in words and promises, deceit and falsehood, when one thing is spoken, another meant. 1. Pet. 2. 22. in whose mouth was found no guile. Secondly, in actions and practice, when one thing is done, another pretended: 1. Pet. 2. 1. Lay aside all guile and dissimulation.  
Thirdly, in thoughts and purposes, when the reasonings and inward frame of the heart is unfound and deceitful.  
This last is here meant: for the better understanding of which, we must inquire: First, what it is: secondly, some several practice of it: thirdly, the uses.  
First, the guile of the spirit is an inward corruption in the soul of man, whereby he dealeth deceitfully with himself 
Description of guile of spirit.  before God in the matter of salvation. I say, it is an inward corruption in the soul, which showeth both the kind and seat of it. First, for the kind; it is a spiritual deceit, and opposite to inward sincerity and uprightness: Secondly, the seat of it is the soul and heart, which since the fall is deceitful and wicked above all things, jere. 17. 9 hence james calleth sinners double-minded, chap. 4. 8. and hypocrites are described by two hearts.  
And this may sufficiently cast down proud flesh, seeing this guile hath taken the chief holds; every man's soul hath in it the seeds of all sin against the first and second Table, none excepted. Whosoever comes of Adam, hath all Adam's corruptions, whereof this guile is compact, so that if a man look only at himself, he that is to day a Protestant, may to morrow be a Papist; to day a Christian, to morrow a Devil; were it not for the promise and power of God, that preferues his to salvation. And in that this deceit lieth, at the root of the heart, it is more fearful, both in that it hath chosen a secret hold, and scarcely can be discerned, as also is in place secretly to infect and poison whatsoever can proceed from that root, as indeed it doth. Yet few or none complain of this deadly disease, or will be known to be annoyed with it: the nature of which is, that the more raging and killing it is, the less it is felt. Further, I say, by this guile a man dealeth deceitfully with himself in the matter of salvation. For there is a guile between man and man, but this is more sinful and dangerous, both because it is a deceiving of himself by the lying and flattering of his own heart; as also that it is before God, as if he would deceive him too; as also in regard of the subjects, in the matter of salvation.  
To deceive one self of his goods, lands, or outward profit, is an oversight, but nothing to the loss of his soul, heaven, and happiness: and this is that our Text aimeth at: if these words look to the former, he is a blessed man, that hath pardon of sin, and is not deceived by the guile of his heart in this point, plainly implying, that there is such guile in a man's heart, about this persuasion of the pardon of sin, that not only others, but himself also may be deceived in his own estate, and so kept from feeling or seeking his blessedness in God's favour.  
Many are pitifully beguiled and think surely to be saved, and cry, Lord, Lord, but are sent away with workers of iniquity; GOD knows them not. The Church of Laodicea beguiles herself with conceit and confidence in her own sufficiency, being but poor, naked, and miserable: and such is the power of this corruption, in the heart of a natural man, that when his sin is found hateful, he flattereth himself in his own eyes, and hath pretences and colours to turn off uprightness, Psal. 36. 2.  
The particular practices hereof we will refer to four heads: the first, in respect of a man's estate before God: secondly, in respect of sin: thirdly, of virtue and grace: and fourthly, in respect of the work of the word and Spirit. That we may better know the nature hereof, we will cast eye upon some notable parts of this deceit, which in all this regard it sendeth out in the most, from the which in some degree the best are not exempted.  
First, when a man is a vile and wicked person, in God's 
1. Guile of spirit in respect of God.  eyes, this guile makes him think himself highly in favour with God, john 8. The jews bragged they were the sons of Abraham, when Christ told them they were of their father the Devil. The Pharisee could say, Lord, I am not as this Publican, when he was a limb of the Devil. And this guile is fed by sundry other delusions: As first, by a conceit of righteousness; while men measure themselves with themselves or with some 
1.  great sinners; so did the Pharisee: or by the crooked rule of civil righteousness; he looked at extortioners, unjust, adulterers and the Publican: the common speech is, now I am no swearer, no thief, no drunkard; no I would not for all the world be so bad as some of these professors, so covetous, contentious, such a dissembler. So for outward righteousness, as the Pharisee looked at the Law, he paid tithe of all, and dealt justly, these pay tithes and dues truly, give every man his own, keep their words, are good to their neighbours, and good to the poor, keep good hospitality; but all this while are alive (as Paul saith) without the Law, not 
Rom. 7. 9  considering what righteousness God there requires, and not seeing the corruptions of their hearts, neglect inward lusts, rising up against God and his Law. Whence only it is, that poor men, who live in the breach of all God's Laws, despise the Word, neglect Prayer, profane the Sabbath, swear without sense or touch, and serve their lusts, yet can carry all with this conceit they mean no harm; whereas if God ever open their eyes to see their faces in a true glass, they shall see how sin deceived them, and shall pronounce the sentence of death against themselves, and the flower of their righteousness.  
Secondly, this deceit is fed by the bounty, favour, and 
2.  blessing of God, who prospereth them in their labours, houses, in themselves & others. O if I were not in God's favour, he would not prosper me so long and so sundry ways! Thus they will know love or hatred by the things afore them. This is the guile of rich men, whose houses being peaceable without fear, pride compasseth them; but little know they the end of their fat pastures, or of their lifting up, ut lapsu graviore ruant, that they may catch the greater fall. These seek not their peace in the pardon of sin, but have set up themselves afatting till the day of their destruction.  
Thirdly, what way soever God deal, the heart 
3.  will deceive itself: For let God change his hand, and bring crosses and trials on a man, which should shake him up from drowsiness and security, yet hence without further ground many will presume of God's love: for why? doth not the Lord love those whom he chasteneth? and I hope I have my punishment here; when indeed the Lord doth curse them in their counsels and attempts. And thus men throw poison into the Lord's cup; whereas were these signs of love, amendment would accompany it, sorrow for sin, fear of offending, and diligence in good duties; in a word, their security would rise of the pardon of sin, and not of punishment of them.  
The second guile is in respect of sin: the work of 
2. Guile of spirit in respect of sin.  it is manifold; and that, either before the sin be committed, or after.  
Before the sin; First, it flatters a man and tolles him on many ways. 
Before sin.   
First, it bears him in hand, that great sins are but small and venial, which the sinner easily believes, for he 
1.  would have them none at all. Hence charge men with swearing, railing, drinking, gaming away the Sabbath, their answer will be, I would I had never done worse! etc. Gross sins with them are but infirmities.  
Secondly, that if it be greater, yet GOD will not regard 
2.  it, conceiving of God as an idle Essence, that had shaken off his power of judging the World. The fool, 
Psal. 14. 1.  that is, every natural man saith in his heart there is no God, to see or require: such frozen persons that say God will do neither good nor evil, Zephanie threatens, that 
Zepha. 1. 12.  God will visit them as with lights, lest any thing escape him, and will tear them and none shall rescue them.  
Thirdly, when men shake hands with hell and death, absolving themselves from guilt, while they favour 
3.  themselves in their lusts: though the Lord say, Sword, go thorough the Land, yet it shall pass over them; such as bless themselves, when the Lord pronounceth the words of the curse, Deut. 29. 20. The Lord will not be merciful to that man. Yet, what a number of Ruffians, Contemners and profaners of the Lords Ordinances, Scorners of Religion, Out-facers of godliness, Drunkards, Adulterers and Swearers, whom the Lord hath shut Heaven against, go on in a graceless and venturous presumption, by this guile kept from seeking peace in season with God; though the Lord say, hell was made for them, they say, I shall escape hell. Isa. 28. 15. Whether of these words shall stand?  
Fourthly, they think nothing more easy than repentance: this sin if I do it, is not unpardonable, I shall 
4.  repent and find forgiveness hereafter, GOD calls at all hours: so he neglecteth all counsel; those exhortations come not near him; Seek the Lord while he may be found; to day if ye will hear his voice, etc. I gave her a time to repent, but she repented not. The Lord would have purged 
Revel. 2. 21.  them, but they would not be purged; till his severity suddenly cut them off as unprofitable Trees, to the burning.  
Would a man be so careless of his body, as to suffer a disease to prevail by weeks, and months together; because, so long as there is life, he may seek help and recover? no, he will seek present help, be he never so young: but for the soul, men put off care from age to age, and because they can repent hereafter, they will do that whereof they may repent: and whereof indeed they shall repent though too late.  
Secondly, after sin, the guile of the soul is not 
After sin.  sleeping, though the conscience often be: for whereas after bodily harms men are for the most part wiser, here they are more foolish, unless the deceit be more timely discovered. They can warily abstain from whatsoever hath bred them sorrow or sickness: but here the deceit of the heart, first nourisheth and hideth, yea, maketh 
1.  cloaks and vizards for sin, to which it is more prone after every new practice. The truth is, if every sin might be seen in it own colours, it would be as black as a Devil; but that sin might go down the cleanlier and stay in the bowels, the heart joins with Satan in the varnishing and colouring of it. Hence is it, that Cutthroat covetousness goes masked under the habit of good husbandry, fornication but a trick of youth, scarce an oversight, riot and excess is counted liberality, drunkenness but good-fellowship, pride but comeliness or ornament at most, and black vices are grown near of kin to the most beautiful virtues.  
Secondly, after sin committed, the wiced heart can 
2.  defend it; all eves brood sucked this from her. When God came to her, the Serpent gave her to eat; when he comes to Adam, his wife gave him to eat, it seemed but reasonable; when he comes to Cain, Who made him his brother's keeper? Come to the covetous man, he hath Scripture for himself, He that provides not for his family, is worse than an Infidel. Come to the Drunkard; why? was not Noah and Lot drunk, and many good men beside? Come to the Swearer, he is safe, so long as he swears nothing but truth, and by that which is good, be it bread or fire or salt, etc. Come to an Atheist that never kept Sabbath in all his life, so that with him there is but little difference between it and another day of the six; why? was not the Sabbath made for man, and not man for the Sabbath? he can serve GOD on his horseback, none but he and his horse together: another laden with all unrighteousness tells us, how the best sinneth seven times a day. Thus is sin grown witty, and strong within the walls of a false heart, and fears no colours nor forces.  
Thirdly, If any sin hap to make any gash or scar in the conscience, that it troubles a little the sinner; the 
3.  heart is not backward to seek to apply remedies, in which are as little help, more danger: for it seeks to stop the mouth of the conscience, and to choke and stifle the voice of it: First, by calling in other distractions to take him from such melancholy; it sets Cain on building a City, and Saul to fetch in Music: so it calls in company, gaming, merriments and other exercises, like water to a dropsy. Little is the ease of forgetting that pain, the cause of which remaineth; it will certainly return again. Secondly, by contenting a man with some short humiliation, and as unsound as short, to flatter God withal, only forced by fear and self-love. The jews confessed their sins, and promised to do so no more: but they dissembled with their double hearts, and their goodness was like the morning dew. How many such flashes made Pharaoh? how many sickemen on their beds have in their affliction sought God? but it was only for ease, and to get out of his hands, or for fear, because they saw no way to get out, affecting deliverance, not repentance, nor seeking sound reconciliation and peace, but a truce; for no sooner recovered, but they are out in the field with God again, all the time of their straightness being quite forgotten. And let soft-hearted Protestants, that at some Sermons can melt with great motion to tears, and yet afterward make little or no conscience of their ways, but yield liberty to their lusts, think upon this point, and consider how the deceit of spirit over-reacheth them.  
Thirdly, by satisfying with some outward ceremony and formal service, which when they have done, they shall find, that God is not friends with them. Some after sin committed, and accusing them, by saying or framing a prayer, though without heartbreaking, faith, or the spirit, draw a skin over their heart, and there is peace for a time: others, whose whole life was spent in oppression, and every penny worse got than other, if about the time of their death, or after, they give a little money to the poor, or be liberal for a guilding Sermon, they have peace without any satisfaction or restitution according to the law of repentance. What they have wickedly got, they leave to their heirs, who are made happy by their father's going to the devil, as the proverb saith. They never loosed their bonds of wickedness, and now are chained in the bonds of black darkness for ever.  
The third guile of the heart, is in respect of virtue 
3 Guile of spirit in respect of grace.  and grace, whereby the unsound heart doth rest itself upon counterfeit virtues: for the wickedness of every man's heart by nature is such, that let it be never so vicious, yet it will counterfeit any virtue.  
First, it will make a man outwardly seem a true worshipper 
1  of God, it will bring the body, and frame it to 
Out ward.  reverence, when there is none within; it will make the lips draw near, when the heart is far removed; it makes Congregations and people sit before God, when their hearts are gone after their covetousness. Idols in Churches are put down, but idols in men's hearts are set up: and this is the reason why the Word and Prayer are so forceless; we have men's bodies now and then when they list, but seldom or never their hearts.  
Secondly, it will make a man outwardly seem 
2.  a good Christian, when inwardly he is a judas or Demas: an unsound heart will make a man profess religion, but utterly neglect the work of it, the form of godliness contents him without the power; so he have a lamp of profession, he cares not for oil in it: it suffereth him to get knowledge, and rests in that without conscience; it suffereth him to pray, but publicly more than privately, and to neither joineth watching to his prayer; yea, he can show the shell of any duty, but never cares for the kernel.  
Secondly, inwardly it can counterfeit the most excellent 
Inward.  graces; as, first, faith, when it hath never a jot; it will presume of God's mercy, and thinks this presumption 
1.  faith. What man saith not, he believes, that he shall be saved? but all men have not faith, saith the Apostle: therefore it is a shadow without substance.  
Secondly, repentance: a man in sickness will cry out of himself and his sins; he will promise if he live, to 
2.  become a new man, and practise godliness: but when God hath restored him, his wicked heart carries him as far back as ever he was: here was a show of repentance, but it was counterfeit.  
Thirdly, love, where is nothing but devilish malice: two neighbours are fallen out, and are at deadly hatred; 
3.  at the time of the Sacrament, both of them dissemble love and charity: but after it, they are as malicious and mischievous as ever they were before.  
Fourthly, strength in temptation where is none. Peter 
4.  while he was with Christ, would die with him, before he would deny him: but when the maid daunted him, he saw that that was but a flourish, and that he was not so well acquainted with the wiles of his heart as he should have been. And so of the rest of the graces.  
A fourth guile of the heart, is in respect of the work of the Word and Spirit; when the deceitful heart forceth 
4. Guile of spirit in respect of the work of 
the Word,  Spirit.   the sinner to rest in the restraining of some corruption, in stead of renewing grace: for example; the Word by a common work of the Spirit, planteth some kind of virtues, as temporary faith, joy in the word, reverence to Preachers, love to Professors, relieving them, speaking for them, and helping them every way; and yet such are not cleansed from their filthiness, all their hearts are corrupt, all is joined with deep hypocrisy. Herod heard john gladly, reverenced him, took him for a good man, and did many things: but his heart was right in nothing, for it clave to that special sin of keeping his brother's wife.  
And as the heart is, so is every action, so is the joy, love and labour; some sinister respect it hath, and doth not good purely, and for itself. Thus our Saviour witnesseth, that the good and bad hearers are both in appearance fruitful, and for a time: but the one is purely affected in bringing fruit, so is not the other.  
But do not the best find such deceit in doing good, 
Object.  as that they have great cause to bewail it?  
Yea, but although relics of natural hypocrisy mix themselves into their actions, yet they sway not the heart, 
Answ.  but are striven against; and the main motion of the heart is sincere, and chooseth good for goodness sake, as in the other it is not. Now when a wicked heart findeth in itself knowledge, consent, confession and defence of the word, all which were in julian the Apostate, he rests in this as saving knowledge; whereas it is a common gift, whereby the Lord will have his truth witnessed by the enemies of it.  
Again, when a guileful heart comes to a sight of sin, to fear it, to terror of conscience, grief and vexation for sin, it rests in that as a sound fear of God; whereas it is a servile fear like that of the devils, and the vexation is not for sin, but for the punishment of it: it is a common work of the Word and Spirit to prepare the wicked to just damnation.  
Further, when a guileful heart sees many corruptions cast out, many sins broken off, many things reform; it rests itself as in a work of regeneration: whereas this is a common work of the Spirit incident to the wicked, whom if God should not repress, there were no living for the godly on earth. Haman did refrain himself from Mordecai; most sins seemed to be mortified in judas, but yet he was possessed by the devil. Infidels live honestly and civilly, abstain from wrongs, violent lusts, etc. But here is no renewing grace, which mortifieth all corruptions, and reformeth every thing; and thus was it not in Herod, judas, and the wicked. Besides, as in regeneration, the whole child is borne complete in all parts; so doth the Spirit begin his work at the root of the heart, and within, and not without, as in Infidels, and works not only in suppressing and restraining sin, but also in oppressing it, and renewing the heart and life.  
And here it shall not be amiss to add some further notes of restraining grace, not renewing. And first, in 
1 Notes of grace restraining, not renewing.  respect of sin itself.  
A conceit that gross sins be but infirmities, though they live and lie in them, bearing themselves upon this, that the just man falleth seventimes a day, and riseth again: Prou. 24. 16. falsely understood.  
Thus many approve not the excess of sin, as vainly to swear the greatest oaths, insatiable griping and gaping after the world: but why hate they not all oaths, all covetousness which is idolatry: but because there is not a spirit renewing the heart, which mortifieth all deeds of the flesh, all oaths, all lies.  
Secondly, in respect of their affection toward sin, 
2.  namely, a pretence of hatred of sin, when it is but a rash anger. For example: Of all sins, which the ministery is taxed for of the common people, there is none so noted and exclaimed against, as their hardness, worldliness, gathering of goods together; and the sin is so severely observed above all other, as that an honest contented man can scarce be free from this imputation. But now, though the fault be heinous and too common, what is the reason the multitude so exclaims upon it? is it because they hate the sin? surely no: for their own feet are as deeply sunk in the same mire, and they care not for plucking them out. Angry they are, that another out-gathers them; but if they hated the sin, themselves would not gather so fast.  
Further, many seem to hate some of their sins, and sometimes trouble their sins and gross corruptions, and wish it otherwise and accuse themselves. Many are offended at some errors of Popery, some vain inventions, idle and hurtful traditions, but others are justified. Here is a show of hatred of sin, of error, but it is only a rash anger: for  
First, he that hates one sin or error, because it is so, will hate all which he knows so to be: hatred is against kinds, we hate all serpents, all poisons, all enemies: so said David, I hate all vain inventions.  
Secondly, one or two evils may be disliked of him, that hates no sin, and the sin hated but not as sin, as Absolom hated Amnon for his incest, but himself more incestuous.  
Thirdly, if thou didst hate these sins and errors as enemies, why dost thou not raise thy power against them? cry for Christ's crucifying power against them: a perfect hatred will never be satisfied without death or divorcement. If thou hatest her in thine heart, why dost not thou put her away? If thou hatedst thy sins, thou wouldst forsake them.  
Thirdly note, in respect of the word; when men taste the good word and the powers of the life to come, they 
3  take this to be the Spirit of adoption, and a sound affection. But observe the difference and falsehood: whereas in God's children all their affections be affected with it, and they feed on it unto eternal life, in these it affecteth their joy only, and that for a time. God's children love it, believe it, rejoice to meditate of it, rest on it by the confidence of their hearts, long for the accomplishment of the promise, grieve when they do any thing to hinder that accomplishment, and hate all doctrine against it; whereas the bad ground only is said to joy in it as in a novelty.  
Fourthly note, in respect of God's children; namely, when men love them only so far, as may serve their 
4  own turn, for some by-respect or other.  
Rules to know our love to be restraining grace, not renewing.  
First, every reverence of a good man or child of God 
Unfailing marks of feigned love.  is not love. Herod never loved john, but reverenced him; for he saw that in him, which struck him, that to have spoken against him, had been to bark against the Sun. God will have the innocency and grace of his children to be justified by his enemies, and theirs.  
Secondly, one or more good men may be favoured of those, that love no good man. Why did Nebuzaradan favour jeremy? because he loved good men? No, but because he had foretold the victory.  
Thirdly, every good speech in defence of good men, is not a fruit of love in the speaker. Pilat loved not Christ, but yet seeing his innocency, asked what evil he had done, washed his hands, and was willing to deliver him. Some good words are drawn out of the desert of good men, not out of the speakers affection. Some out of policy, not out of love▪ when men force a friendship, and will speak well, when inwardly they envy the meat they eat, and the clothes they wear.  
Fourthly, that is no love of good men, which is not a love of their goodness. Oh, such a man were a good man, but he is too strict; I could love him, if he were not so plain with me, if he would let mine eyes alone, and not meddle with my lusts: he were a sufficient man, if he were a little wiser: what need he lose his friends? thus subtle are men to disclaim goodness, under pretence of loving good men.  
Fifthly, thou canst not love goodness in one, unless thou dost love it in every one; he that scorneth and disgraceth by wicked terms, the persons of most Professors, loves not indeed the goodness of any one, let his pretence be what it will. The love of the Spirit is from Christ in God, and for God.  
First, to let many poor ignorant souls see their estate, 
Use 1.  they say, they are not booklearned, and know not so much, nor can speak much as other men can: but they mean well, and have good hearts to God: but is not this to justify a heart full of deceit? Oh, but I see no such thing in myself. No matter; that is thy deceit, who art so bewitched with an enemy, who while he laughs in thy face, privily stabs thee, and wounds thee to death. No, no, thou art never right, till thou be'st at war with thy own heart, and till thou canst say, and see that thou carriest the greatest enemy thou hast in thy bosom; a deceitful heart is at bed and board with thee, lieth down, and riseth up, walks abroad, and stays at home with thee. And as it is the most enemy to thee, so must thou be to it. Paul was never right, till he found this rebel in himself, and that many years after his conversion.  
Secondly, knowing that the spirit is so guileful, and 
Use 2.  the heart so deceitful, suspect it in every thing, watch it the better; deal with it as with an untrusty fellow, in whom thou hast found some notable tricks of deceit; work out thy salvation with fear and trembling: Blessed is the man that feareth always.  
Say not with thyself, I see not this sin in myself; therefore it is not: or, I see not wherein I have failed in this or that; for all that, thou mayest, seeing the heart is deceitful above all things: and who can see it? carry an holy jealousy of thyself, and suspect thyself, as job did his sons; It may be, my sons, myself have sinned; offer sacrifice, or rather, apply Christ to thy soul for thy failing in the best actions.  
Thirdly, seeing the heart is thus deceitful, it teacheth us 
Use. 3.  not to insult over others in their falls, seeing our own hearts may play false with us. Let no man say, that he will never do this and this, as he seeth others do, but suspect his heart, lest it carry him to worse things than they. Peter said, he would rather die, then deny his Master: but the deceitfulness of his heart would not let him perform his purpose, which deceit he knew not before; for than he would not have taken it so ill, when Christ foretold him of it. David would have thought scorn the day before his fall, that any should have told him, that he should lie wallowing in so foul sins, as he did the day after. Hazael was far from the sight of that guile which lay hid in his own spirit, when being told by the Prophet, what monstrous wickedness should be done by him; he asked, Am I a dogs head, that I should do 
2. Kings 8. 13.  this? Let us therefore make this use of other men's weaknesses, Oh, if such have so dangerously fallen, in whose hearts I never saw such foul things, as I see in mine own, why should I be highminded, and not rather fear? Rom. 11. 20.  
Fourthly, labour for a sincere heart void of guile. Here consider three things: First, the notes or marks of it: 
Use 4.  secondly, the benefit of it: thirdly, reasons to labour for it. First, the notes.  
First, in duties: It hath an upright endeavour, and sincere 
1. Notes of a sincere heart.  desire to approve itself to God in all things; whereas a guileful heart looks more at men in good duties, then at God, more at men's commandments, than Gods, at men's approbation, more than Gods. We seek not to 
1. Thes. 2. 4.  pleasemen, saith Paul, but God who seeth the heart: We care not to be judged by men, but stand or fall to our own Lord; whereas Saul knowing himself in disgrace with God, would have Samuel to honour him before the people.  
Secondly, in respect of sin: A sincere heart hateth all sin wheresoever, even small and secret; especially it 
2.  is more severe against his own lusts then any other, he hates his sins past, and bewaileth them, his present sins to break them off, he hates that he doth, he hates sins to come, to prevent them, and watch against them: whereas a guileful heart can hate even motes in his brother's eye, but not his own beams; avoids open sins, not secret; smaller he makes small account of, if he can avoid greater, which make greater noise, and bring greater shame. This man can rejoice in memory of sin past, and brag of it as a mad prank, which should be as a dagger to his heart: whereas David's heart smote him for cutting off Saul's lap, and as soon as he had numbered the people: and Peter, as soon as he had denied Christ. This man can rejoice in conceit of a future sin, whereas David and the Saints vow and swear to keep the commandments. He hath his present darting sins, which he will continue in, and not let go, let God and man say what they will.  
But is no heart sincere, but that which is without 
Object.  sin?  
It is not the committing of one sin, or presence of more, that makes an evil heart (for then none should be 
Answ.  upright:) but the habit and custom of sinning: and this is, when, first in his understanding he is wise to do evil, but knows not to do well: Secondly, when he still wills that which is evil: Thirdly, when his affections still move unto it: Fourthly, when he walks in evil, as a servant of sin, at the command of it. So is it not with the godly, with whom power is often wanting, but to will, desire and endeavour is present.  
Thirdly, a sincere heart professeth religion for itself, and delighteth in good men and good things, as the 
3  Word, Sacraments, and godly company, because they are so, and because they see some part of God's image in them. Whereas a guileful heart, not having denied itself, professeth for by respects and worldly causes, addicted unto, not called out of the world; it loveth good men, not for their goodness, but for the respect they have in the world, or some other occasion respecting themselves.  
If then thou wouldst know, whether thou hast a sincere heart or no; first, observe thy actions both in their nature and end: first, in their nature, if they be single 
1  and pure, so is thy heart: as is the fountain and the root, such are the streams and the fruit. Secondly, in their end: an honest heart ever aims at God's glory directly, whereas a guileful heart ever propoundeth bad ends of good actions.  
Secondly, observe whether thou makest conscience secretly of all sin, yea most seriously of those, to which 
2  thou art most inclined, whether thou hast condemned thyself in dust and ashes, whether thou hast resisted and prevailed, or else liest still under the power of corruption.  
Thirdly, consider whether thou daily renewest thy purpose of not sinning against God, as thou renewest thy 
3  days, and whether thou watchest over thine own heart with an holy suspicion, and wilt for Gods will break thine own.  
Fourthly, mark whether thou lovest God in his image, ordinances and children, even then when the 
4  world scorns and hates all these: here is a good note indeed of a sincere heart.  
Secondly, the benefits of it. First, this sincere heart 
1 Benefits of sincerity.  brings the person into acceptance with God: for whom doth he approve, but such as walk before him uprightly? Abraham, Noah, Enoch, Zacharie, job, and these are his delight: Prou. 11. 20. Secondly, whatsoever work 
2  hath such a ground, is acceptable, yea, and called perfect in the Scripture. And indeed sincerity is all our perfection: sincere persons are called perfect in the way: Psalm 119. 1. All true worship must be done in spirit and truth: john 4. 24. as,  
First, prayer must be a lifting up of the heart, and a pouring out of the soul. If I regard wickedness in my heart, God will not hear me. Prayer proceeding from feigned lips, is abominable.  
Secondly, if we come to hear the Word, our hearts must not go after covetousness: Ezech. 33. 31.  
Thirdly, if we come to receive the Sacraments, we must have special eye to our hearts: for what was judas the better to sit down with Christ at the Passeover, when his heart was on his money?  
And if the inside be not clean, but the heart be unsound, all actions and words must be suitable. Hence even the graces we have, must proceed from a pure heart, or else are not accepted. Faith must be unfeigned, 1. Tim. 1. 5. wisdom without dissimulation, jam. 5. 17. love unfeigned in deed and truth: 1. john 3. 18. repentance an unfeigned rending of the heart, joel 2. else all our labour is lost.  
Thirdly, all the promises of God are made hereunto. 
3  Of protection: He is a shield to all them that walk uprightly: Prou. 2. 7. Of direction: The uprightness of the just shall guide them: Prou. 11. 3. Of deliverance from evil, Vers. 6. The righteousness of the just shall deliver him. Of supply of good: He will give grace and glory, and no good thing shall be wanting to them that walk uprightly: Psalm. 84. Of peace and joy of conscience: 2. Cor. 1. 12. This is our rejoicing, etc. Of perseverance: Colours and shows cannot be stable, but they that are in and of the Church, shall abide.  
Thirdly, reasons to labour for a sincere heart. 
Motives to sincerity.   
First, God's commandment, Genes. 17. Walk before me, and be thou upright. Psalm. 51. 6. Behold, thou lovest 
1.  truth in the inward affections. Conformity of manners must go with reformation of the heart.  
Secondly, it is a part of God's image, who is most single 
2.  and true; and the beauty of the Church, is to be all glorious within: herein she is conformable to her head, in whose mouth was found no guile, 1. Pet. 3. Every son of the Church must be a Nathaniel, in whom is no guile: john 1. 47. and a true Israelite, even pure of heart: Psalm 73. 1.  
Thirdly, our text affords a sound reason, in that sincerity of heart is joined with forgiveness of sins, 
3.  and is a forerunner to blessedness, Psalm. 119. 1. Blessed are the perfect in the way. It is a fruit and mark of faith. Sincerity is a vail to cover all sin; because of this, God covers and cures all our iniquities, as 1. King. 15. 14 They put not down the high places, (which was a great sin) nevertheless, Asa's heart was upright with the Lord all his days.  
Fourthly, if we would be distinguished from hypocrites, we must labour for sincerity; wicked ones may 
4.  outwardly strain beyond us, make fair shows, and have a kind of faith and joy, etc. but we must outstrip them all in sincerity of heart.  
Fifthly, if we would have our duties comfortable to ourselves and profitable, when men object them unto 
5  us, and we meet with but small comfort in the world because of them, let us labour to become true Israelites: 2. Sam. 6. 20, 21, 22. David was mocked for dancing before the Ark, but his uprightness bore him up. job had no comfort in his troubles, but only his sincerity: Until I die, I will never take away mine innocency from myself, job 27. 5. This also was the only stay to Hezekiah in the day of his straightness.  
Sixthly, God hath appointed a day to try thy heart, 
6  and the soundness thereof, to turn out all the windings of it, and he abhors the double heart, that turns itself upon deceitfulness, as a door upon hinges; therefore look to the singleness of it beforehand.  
Seventhly, and lastly, only they that walk uprightly, 
7  are Citizens of heaven, Psalm. 15. 2. but as for the hypocrite, he shall not come, or not stand before God, job 13. 16.  
Fifthly, if thou hast thy heart at some command, yet 
Use 5.  give it not scope, but keep it still above all keeping, fence and hedge it about, or else it will deceive thee. Take heed lest there be in any of you an evil heart of unbelief, and so you be deceived through the deceitfulness of sin. Above all custodies keep thy heart; watch it in all things: never ask the question, which David did concerning the men of Keilah, 1. Sam. 23. 11. Will they deliver us? for assuredly our hearts will deliver us.  
Motives to the diligent custody of our hearts: First, 
1 Motives to a diligent custody of the heart.  How easily doth a little yielding over-carry us to great sins? give the heart an inch, and it will take an ell; a false heart asks but a little at first and seems modest, but it is to draw on to greater. We have seen a little sore as big as a penny grow to a gangrene, which eats up the whole body; and a little sin suffered, is a gangrene that takes one part after another, till the whole soul be eaten up. What mischiefs have we heard of by a little spark? What sourness in the whole lump by a little Leaven? Open a sluice, and the waters run amain, as the waters from under the Sanctuary, from the ankles to the knees, and so to the loins, and then it becomes a great stream; and surely the proverb is true for the most part in sin, Over Shoes, Over Boötes.  
The enemy cares for no more than one breach, or one gate open to enter at: this is as good as if all the walls were cast down; enemies be easier kept out then thrust out. And the reason is, because God often punisheth small sins with greater, as Peter, having once denied his Lord, could not stay himself from a second and third denial: a just correction of his want of watching at the first: Therefore, beware of the conception of sin.  
Secondly, as want of watch brings small sins to 
2.  great ones, so it brings great grace often to a small measure, yea to nothing: If men remit of their heat a little, they come from zeal to lukewarmness, from that to coldness, and so to be frozen in sin. How many, who falling back from their first love and beginnings, have remitted the performance of religious duties, in former times seen in profession, and in godly practices, but after proved: first, weary: secondly, idle: thirdly, senseless: and now are openly profane, and thus have made shipwreck of their souls? And what matter, whether the ship be cast away at once by violent tempests, or drowned by drops and degrees?  
Thirdly, how slily can the heart unwatched, contrive 
3.  and carry away sins of high nature, and like the Harlot that thinks none saw her, wipe the mouth, and it was not she? Why may it not do a little evil, that great good may come of it? Some can go to Mass, and do as others do, communicate in all the idolatry of it, to learn to loathe it, and laugh at it. Some can run to Plays, to see filthy vices acted, to hate them the more, and as though it were so, some can give way to such Varlets to make collections, that grudge the collections for Sermons. But do you not think now that the false heart hath chosen herself good Schoolmasters? For who ever heard, that chastity was learned in the Stews, or honesty at Plays? He is a mad man, that can no other way try the heat of fire, then by leaping into it.  
Fourthly, consider the greatness of deceit within, 
4.  the snares without, and the effects of being taken by them, and the hardness to recover the heart once let loose. All this will enforce the doctrine strongly.  
First, the deceit within is wonderful, seeing the whole frame is evil, the understanding, conscience, memory, will and affections; our Temples by the fall are become a stable, yea all evil dwells in the soul, a vast Chaos and confusion, inclinable to most odious and loathsome sins, whensoever Satan shall move us, who by his interest in our flesh, and our acquaintance with sin from the beginning, is seldom disappointed.  
Secondly, the suares without are every where: All places are full, the Street, the House, the Board, the Bed, the Closet, the Church and Pulpit: All duties are full, as Prayer, Alms, Feasting, Fasting: All actions, Eating, Drinking, Trading and Sporting; so as no watch can be sufficient.  
Thirdly, the effects of being taken, as shame, grief, wounds of conscience, broken bones, sharp corrections which are to follow, torment of Soul, and (without serious repentance) of Soul and Body in Hell: this is the sour sauce appointed for such sweet meat.  
Fourthly, once let the bridle of watchfulness go, the heart will run away like a wild Horse, and a long time ere thou canst catch it again, and bring it into temper and tune for so good service again.  
Fifthly, the heart must be still kept, that the whole course may give comfort: for the heart of the wicked 
5.  may be upright in some particular action, as Abimelech in taking Sarah, Gen. 20. 6. but it is not the aim of our lives; but the godly, howsoever in some particular actions they may show deceit, yet their comfort is, that the main course and carriage of their lives is upright, as David was upright in all things, save only in the matter of Vriah; general guile possessed him not, but in one particular action.  
But by what means shall I thus keep my heart? 
Quest.   
First, often hear and read the Word, the sincere 
Answ.  Milk, in itself, and in the effect: Heb. 4. 12. The Word 
Means of keeping the heart in good order.  is lively, a discerner of the thoughts, it makes a man better acquainted with himself, and grow up in sincerity: it is the heart's glass: by it as by the Lord's Heifer we shall know the riddles and deeps of our hearts, 1. Cor. 14 Paul's idiot seeing the thoughts of his heart revealed, falls down, and saith, God is in you. The Word of God, first, yields thee light, it is as a light in a candlestick; nothing is hid, which before it is not revealed. Secondly, it humbles the heart: no gold can be rid of dross, till it be molten and dissolved; crooked things are made right by wresting and wring: so the Word brings the heart to uprightness by bowing and terrifying it. Thirdly, it purifies the heart, by working, confirming, and increasing Faith.  
Secondly, set thyself often before God, and him at thy right hand, whose eyes see the hearts and secrets of men, to show himself strong with the upright. 2. Chron. 16. 9 Abraham if he would be upright, must first walk with God: Moses saw him that was invisible. And indeed hypocrisy riseth from secret Atheism: Ananias and Sapphira tempted God in their hypocrisy; and impossible it is for a man to speak and do in God's presence, and not sincerely.  
Thirdly, set before thee often the last judgement, in which all things and persons shall appear naked, and be not as they seem, but seem as they are: thou mayest collude with men, but God's pure eyes cannot be deceived: see Paul's example, 2. Cor. 5. So think of after-reckning, and how narrowly things shall be looked too, and what a hard man the Master is.  
Fourthly, call thyself often to examination, try thy heart and reins, to see thy guile clearer, to bewail and strive against it. Try thy works of obedience, observe thy comfort and peace in them; observe how thou art affected, when thou takest thyself tardy in them. Say to thyself, Oh my work must be clean, though it be not fine, it may not be blurred with hypocrisy.  
Take account of thyself Morning and Evening, be severe in examining it, keep an audit in thy conscience, summon thy senses, look to the windows, let not in any deceit by them, or if thou hast, thrust it out and look better, and the rather because of the untrustiness of thy heart: he that is trusty, needs seldomer to be reckoned with: and therefore josiah, 2. King. 22. 7. gave charge that no reckoning should be taken of them that had the money; for they dealt faithfully: but an untrusty Pilferer, or a slippery Gehazi, such as our heart is, had need be reckoned with every day.  
Fifthly, mark the ways, and frequent the company of the Godly and upright; these will neither flatter thee in thy corruptions, nor suffer them upon thee, if thou wilt take up either their Precepts or Example. This David knew was a good help to keep himself upright. Psal. 119. 79, 80. Let such as fear thee, turn unto me and such as know thy testimonies. Let my heart be upright in thy statutes, etc. Psal. 101. 6, 7. Mine eyes shall be on the faithful: he that walks in the perfect way shall cleave to me.  
Sixthly, deal with thy heart as with a slippery man, whom thou darest not to trust: take bonds on him; so here bind it by vows and promises, cause it to enter covenant with God. Psal. 119. 106. I have sworn, and will perform to keep thy statutes. Register these bonds, review them, At such a time, on such an occasion of sickness I promised thus and thus, Oh false heart, how hast thou forgotten thy vow?  
Seventhly, being to deal with so unconstant a thing as the heart is, do as with an unconstant man: we take him when we find him in a good vein, and lay hold on the opportunity; for let him go an hour, he will be of another mind: so with thy variable heart, when it is warm with any good motion, let it not slip; when thy heart is prepared to prayer, sorrow, reading, let not the opportunity die, but as David, Psal. 57 7. O Lord, my heart is prepared, I will arise and give thanks: if the Spirit be quenched, he will be grieved.  
Eighthly, pray often that God would open thine eyes to see thy hidden corruptions, and anoint them with eyesalve, that thou mayest discern thy sins, even when thy deceitful heart hath appareled them with the cloak of virtues. Pray with DAVID, Lord renew a right Spirit within me. In one word to persuade to these practices, Consider how we are troubled to be called hypocrites; but what else doth the Lord but call the best of us so, when he saith, the heart is deceitful above all things?  
Again, what an indign thing is it for a man to be beguiled of himself? Men cannot abide to be deceived of others, yet most are deceivers of themselves, and that in a thing which should be so familiar unto them. Is it not a shame to be deceived in the knowledge of himself, and his own estate? In a matter of such moment as the salvation of his own foul? What marvel, if Satan and all other deceive those, who are so willing to deceive themselves?    
VERSE 3. 4. 
When I held my tongue, my bones consumed in my roaring all the day.  
For thine hand is heavy upon me day and night, and my moisture is turned into the drought of Summer. SELAH.  
Our Prophet confirmeth his former Proposition by his own experience: First, of the misery he was in, in respect of God's wrath for his sin in these two Verses. Secondly, of blessedness in respect of remission, Vers. 5. It is as if he had said; I know what a miserable burden sin is, by woeful experience: & the guile of my heart overreached me, and made me know to my cost what it is to hide and keep close sin; I was night and day in a little ease, my body failing me, my spirit not sustaining me, but so tormenting me, as that I roared out for pain; my misery, while I carried my sin, was intolerable.  
Whence in general note: First, that a Christian must 
Doct. 1.  not only hear and learn the Word, but also have experience 
A Christian must have experience of God's Word in his own person.  of it in his own person, as David here teacheth, not by Precept only, but by his own example: so, Psal. 119 75. I know, Lord, that all thy judgements are good; and Psal. 34. 8. Taste and see how good the Lord is: make trial in your souls, and find it in experience. And this is, when men will be informed and reform by it; then they taste the sweetness of the Gospel. But many of great experience in the world, have no insight in the business of salvation, as being a thing which they think concerneth them not. Secondly, note that every Christian 
2.  must make himself an example of the Word he heareth and professeth; he must be a burning and shining light, to give light to others, that there may be no Christian duty of Faith, Love, Obedience, Humility, Patience, etc. but he may show his measure and degree of it in his own life and conversation. Thou being converted strengthen thy brethren. Thus every private Christian shall be a Teacher in his place, and able to strengthen others, and say: I have prevailed with God by humility and silence, and so shall you: I have prevailed against my sins by humble prayer and confession, so shall you: I have obtained comfort in distress by these and these means, and so shall you: I preserve my peace with God by such and such courses, as himself hath appointed, and so in time shall you. Thus must every Christian by wise observation and application of God's Word and Works to himself, show himself an example and copy of the rules of Christian life: Masters of Families to them that are about them, and Parents to their children; Christ came from heaven to be an example of meekness and lowliness; Learn of me, for I am meek and lowly, and ye shall find peace to your souls. God himself teacheth men by his own example, to rest on the Sabbath as he did, to be holy as himself is holy, etc.  
far are they from this, that make themselves examples of scoffing the Word and Professors; examples in lying, swearing, drinking, oppressing; examples in Sabbath-breaking, gaming, whoring, and the like: whom we leave as hopeless, to the Lords rebuke, who will take them at the rebound, and make them examples of his plagues, to as many as they have been examples in sin, even to Men and Angels. Are these the fruits of so long hearing, of praying, and coming to Church? Are these the lessons thou learnest? Is this the return of thy prayer? Take up betime with thyself, lest God be enforced not to take up with his displeasure against thee.  

In the two Verses are two points, 

First, the touch of conscience for sin.  
Secondly, the reason: for thy hand, etc.     
The touch of conscience is described: First, by the cause, While I kept close my sin. Secondly, by the grievousness of it; as it is set forth,  

1. By the effects, which were two,  
2. By the continuance of this touch day and night. 

1. The change of the body, seen in  
2. The roaring of the voice. 

1. His bones consumed.  
2. His moisture dried up.       
First, for the cause, While I kept close my sin, that is, 
Doct. 1.  while I dissembled it and confessed it not. Whence note, 
A godly heart cares not to shame itself, so as God may be glorified.   
First, the disposition of a godly man's heart, he cares not to shame himself to all the World, so God may be glorified. David publisheth to all the world his sin and shame, his hiding of sin, and his guile of heart. Why doth he thus forget himself and his fame? He was a King, had glory, wealth, and honour. Oh, but he was a Christian, he had piety and holiness in his heart; where he can glorify God, he will abase himself; if he can edify others, he will cast down himself. The like we see he did in the 51. Psalm, and many other places. The like did Moses, Daniel, and other holy Penmen of Scripture set down their own sins and shame; so Paul, I was a Persecutor, an Oppressor, a Blasphemer; who could say more against him then himself did?  
But meaner men than Kings are ashamed to be known of any sin, and flatter themselves, Because they are great, therefore scarce men: but David though a King, who had carried his sin so secretly as none knew it, none could compel him, yet is willing for God and his Church, and a good conscience to shame himself: And teacheth us thereby, that even the greatest, though they might without being detected conceal their sins, yet in some cases must confess them; and that they should more tender the quiet of their consciences, than all the honour of the world, more respect God's glory then their own.  
Cases of open confession are these: First, in case of public offence: so Achan confessed and gave glory to God. Secondly, when knowing our own sins and God's mercy, we confess them, to comfort others: so Paul relates of his persecution, blasphemy. Thirdly, to witness our sound and thorough turning to God, we must not be in some case loath to acknowledge our faults in the face of all the World.  
Many are frank oftentimes in complaining of themselves, and acknowledging of their corruptions; but far short of this holy man: for it proceedeth not of hatred of sin, but often from boasting; or, It proceedeth not from just ground or settled judgement, but from too light an opinion, that ourselves are sinners: or, It often goeth with lesning or excusing the sin or ones self, and not with exaggerating of his sin (as here) to the sound breaking of his heart: or, It hath not God's glory, and good of the Church for its end, but a man's own glory: for many upon slight occasion will confess their faults, that themselves may be better thought of for it, and to conciliate a good opinion of themselves. Therefore in thy confession to others take these rules with thee; See the ground, affection, the manner and ends be good and just; else thy heart is not eased, but burdened the more.  
Secondly, we may hence note, that a guileful security 

Doct. 2.  
Guileful security may cast a godly heart on a slumber, till God awaken it   may hold the conscience of a converted person in a slumber of soul, so as he shall be hindered from repentance, till God by some forcible affliction waken him: This we may see in David here: So Joseph's brethren held a long time the sin of selling their brother, till the affliction wakened them; before which time they could tell their Father and their Brother, We are twelve brethren and one is not, and, One is dead; as if they had not sold him. jonah sleeps under the hatches, though the storms rise, the waves beat, and the ship be troubled, and the goods lost; till God by the Mariners bid him, Up sleeper, and the lot find him out. So Professors often leave their first works, and slack their first love, till God come against them, etc.  
A reason hereof is: First, ignorance and blindness in 
Reasons.  the best, which suffers them not to see sin in the nature 
1.  and degree of it: only light discovers darkness, and therefore being light but in part, even the best cannot but fail in finding out their own sins. Secondly, a 
2.  kind of hypocrisy, and guile in the heart of the best, which David here acknowledgeth: for the best would often seem better than they are, and would rather be sinners then so reputed. Thirdly, an affection to sin through an old acquaintance with it: for every man's nature, 
3.  so far as it is unregenerate, is in love with sin: job calls it (20, 12.) a sweet morsel, which the wicked hold under their tongue and will not let go: And the regenerate themselves part with sin indeed, but (as our Saviour implieth) as from their eyes and right hands. Fourthly, because of the effect of it: for sin discovered 
4. Pudor conversionis & confusionis.  brings shame. What fruit had ye of those things whereof ye are now ashamed? And to avoid this shame, men would hide their sin, which is a filthiness and a nakedness. Fifthly, a security and negligence in the heart: men are loath to dig so deep, to search narrowly their hearts to 
5.  find out sin, a tedious work it is of mortification, and so are loath to trouble their sin or themselves. Sixtly, and lastly, because the nature of sin (to which 
6.  the best give way) is, to dead the heart, to quench the Spirit, and to extinguish his graces.  
And therefore, first, believers must not flatter themselves, but be still awaking themselves to seek after 
Use 1.  God; we must enter into our hearts, and consider our ways; we will keep reckoning what we run on the score with men: but rare are they which think how deep they are in God's books, such bad husbands are we for our souls.  
Secondly, we should use means against this guile, 
Use 2.  which prevails against the best: first, the counsels of the Word must not be neglected.  
Secondly, the motions of the Spirit must be entertained and cherished: for that is a monitor in the ear, and sets before us the way and our aberrations.  
Thirdly, the checks and pricks of conscience, which attended unto, would often awake us, and saith, Thou art 
Use. 3.  the man, This and that sin lies at the door.  
Thirdly, we must not bid adieu to the remembrance of sins past and pardoned, but ever bear them in mind so far, as to work out godly sorrow, holy bashfulness, and lowliness of mind; and so far as may be a spur to more fruitful obedience for time to come. Thus David, though his sin was forgiven him as Nathan told him at first, yet ever remembered and set before him his murder and adultery. Thus Israel acknowledged the desire of a King to be their sin. Thus Paul often remembered his blasphemy and persecuting.  
For this, let us be often opening and looking on our wounds, seeing the neglect of them, and hiding of them is lewd carelessness, and mortally dangerous. It is no news, that a soldier is shot or wounded: but to see him go with it, never regard nor dress it, is a forlorn negligence, and condemned as a desperate folly: so for us fight in this world, to come by knocks and maims is no marvel; but to hide them, and let them go and rankle and fester, not complaining of them, not uncovering them to the Surgeon & Physician of souls, is spiritual frenzy and madness. See we not, that our souls in their swerving from God, are like bones beside the joint? the longer they go, they prove more painful; therefore take them betimes, they are set more easily.  
Thirdly, note, in that David is said to be silent, and 
Doctrin. 3.  not confess his sins of murder and adultery, almost 
God's child may hold some outward parts of godliness, and yet not see and confess his sins for a time.  of an whole year, that a man, even God's child, may hold some outward parts of godliness, and yet for a time by a slumber of conscience lie silent, and not indeed come to see and confess sins. All this year David came to the Temple, there prayed and praised God, and confessed sins, he laid not aside all his family-duties: but out of doubt performed some or the most of them, yet he confesseth he was silent; for while a man lies in sin, his prayer is as no prayer; his confession is no confession: first, his prayer is not accepted before God: Psalm. 66. 18. If I regard wickedness in my heart, the Lord will not hear my prayer. Secondly, the Sacraments do him no more good, than they did judas. Thirdly, God's word, because it is not mingled with faith, is unprofitable; it is as pure liquor, put into a fusty vessel: and lastly, sin separateth between God and him: Isai. 59 2.  
Thou comest to hear the Word, to pray, to keep 
Use.  the Sabbath in the public service of it, and thou thinkest thou hast done a great matter: but if thou comest with an impenitent heart, a sleepy and slumbering conscience, thy prayer and confession is all silence, God hears nothing; if thou speakest to God, speak with thy heart, else he heareth thee not.  
Think we not, that Joseph's brethren held on a form of Religion, while their sin troubled them not for so many years? and what was all their prayers and confessions all that while but silence? and so many Christians, who fall from many goodly beginnings, will take such order, that they will keep so much religion, as they may be thought to have some fear of God in them, but either covetousness, or some other sin holds them, which they repent not of, as hindereth for the timely seeking of reconciliation with God.  
Many also go on in a form of Religion, confess their sins in the Church, and join in other good exercises in private, yet in some one sin their conscience slumbereth: and though they be not altogether hardened, and without all touch of fear, or desire of favour, yet are they very coldly moved to confess sin, or seek peace; they go slumbering on, and wear out much time without comfort of their duties, and are loath to be stirred, till God take them in hand, and judge them for not judging themselves, and force them by violence to that, which it had been more for their ease voluntarily to have undertaken.  
Now we come to the effect of hiding sin, which is trouble both inward and outward, even in Gods own children.  
But here first note what is the end of afflictions in 
Note.  them, to wit, not the punishment of their sins, which 
The end of afflictions is to shake the godly out of their security.  are all remitted by one satisfaction of Christ: but to shake them out of their sleep of security, and to draw them out of the thickets, in which they would willingly lie hid.  
Yea, but they be fruits of sin, and part of the curse 
Object.  of sin.  
In themselves indeed they be the fruits and effects of 
Answ.  sin, but now their nature is altered, and of curses, by Christ are changed into crosses; the Lord, who bringeth light out of darkness, brings this good out of them, that they help forward the repentance, mortification, and conversion of sinners unto God: Psalm. 119. 17. It is good for me that I was afflicted, that I might learn thy statutes.  
Now good is divers: first, natural: secondly, spiritual: thirdly, moral: fourthly, sensible: fifthly, by event or accident.  
First, natural is that, which is infused into every creature in the creation; their nature, use, quantities, qualities, all are good; so are not afflictions in their nature, being the punishment of sin.  
Secondly, moral good is whatsoever is agreeable to the moral law; so are not afflictions, they are not prescribed in the moral law.  
Thirdly, spiritual, whatsoever appertaineth to life everlasting, as faith, hope, love, etc. thus be not afflictions good, spiritually.  
Fourthly, good to the sense is, whatsoever pleaseth the sense of man; so was apple good to the eye: thus no affliction is good and pleasant to the sense for the present: Heb. 12.  
Fifthly, they are good by event and by accident, partly, by God's overruling providence, that can turn them to good; and partly by grace in the elect, who make a good use of them.  
First, to say with the Papists, that the afflictions of the 
Use 1.  godly are so many temporal punishments, and satisfactions for sin, is  
First, to derogate from that only satisfaction of Christ, and from the perfection of it. Secondly, to lessen the merit and desert of sin, which is death eternal. Thirdly, to miss God's end of afflicting his children, which is not to punish that, which is already punished in Christ, but to purge that, which still cleaveth unto them, and hangeth fast on.  
Secondly, when thou art any way distressed and touched, 
Use 2.  especially in conscience, come back to thine own sin, say with thyself: Surely I have either not repent at all, or not fully of all; this is, because I have held my peace, and have not confessed my sins to God, or not forsaken them. For when afflictions have done that for which they are sent, when they have opened the ear, and humbled the heart, as a messenger which hath done his errand, they depart, Leuit. 26. 41. the Lord threateneth the jews, that because they have walked stubbornly with him, he will walk stubbornly against them: but how long? till their uncircumcised hearts be humbled, and they willingly bear the correction, praying for their sin, than he will remember his covenant: job 33. 14. The Lord speaks once or twice to a man, saith Elihu, and if one say, I have sinned and perverted righteousness, and it did not profit me, than he will deliver his soul: here is a way for ease.  
Thirdly, willingly accept the provocations of conscience, when they stir to renew repentance, not benumbing 
Use 3.  thy soul, or hardening thyself by continuing without reconciliation: Answer the summons of God, hold thy peace no longer; for this increaseth the rods, and tieth affliction fast unto thee.  
Fourthly, this being a prerogative of God's children, namely, that evil shall be turned to their good, as good 
Use. 4.  to evil to the wicked, be not dismayed in afflictions, but comfort thyself in the Lord thy God, and in this, that the present affliction tendeth unto, and endeth in good, because it brings forth the fruits of unfeigned righteousness.  
Now the grievousness of David's touch of conscience is set out, first, by the effects: secondly, by the continuance of it.  

The effects, 

1. The changes in his body, in his  
2. The roaring of voice. 

Bones consuming,  
Moisture dried.       
These fruits of his sin are witnesses of God's wrath that pursued his conscience. First, My bones consumed: these effects note the inward and extreme sorrow of the Prophet, which pierced his very marrow: so Solomon hath it, Prou. 17. Heaviness drieth the bones; because it eateth up the spirits, which should nourish and moisten them. And it made his bones like the bones of an old man, whose spirits and strength are spent: for so the word signifies and insinuates, Consenuerunt ossa: such was his sorrow, that whatsoever was firmest and strongest in him, was shaken, even his very bones.  
Thus Psalm. 51. 8. he would hear (that is, be by the Spirit persuaded) the voice of gladness, (that is, tidings of God's favour) that the bones which he had broken, might rejoice: that is, that the strength he had lost, might be recovered, and his pain, which was like the breaking of bones, might be eased. job also complaineth, that his grief had drunk up his spirit: and Psalm. 102. 3. David saith, that his bones were burnt like an hearth, because of God's displeasure.  
And my moisture turned to the drought of summer.] That is, look how the Sun in Summer parcheth and drieth leaves and herbs; so is my natural moisture, (which should moisten and cherish my body) drawn out and dried up by the parching heat of God's displeasure. The like he complaineth, Psalm. 22. 16. My strength is dried up like a shell, or a potsherd, which is baked in the fire; that is, There is no more moisture in me, than there is in a baked potsherd; he was almost resolved into dust already.  
Hence we may note, what a wonderful torment, the 
Doct.  torment of conscience is; no grief in the world, is like to 
No torment in the world like the torment of conscience.  the grief of conscience.  
job 6. 4. The arrows of the Lord stick fast in me, saith the holy man: and, Oh that my grief were well weighed! Hezekiah said, that the Lord dealt with him as a lion, crushing his bones, Isa. 38. 13. And Prou. 18. 14. A wounded spirit, saith SALOMON, who can bear?  
And what is the reason of all this?  
First, because here is a combat with God, and with 
Reas. 1.  his wrath hand to hand.  
Secondly, the body and spirit, and all is down the wind: it might be, that a good heart would bear 
2.  out the body, but here the heart is quite dejected.  
Thirdly, we have the experience of many, who have sought the pangs of death, to avoid these pangs of conscience. 
3.  judas could find no ease but in a desperate death in hanging himself. Revel. 9 6. Such as wish to die, seek death and cannot find it: they follow it, but it flies from them; and all this in the pain of a despairing conscience. But here come three questions to be resolved.  
First, How can it be, that the wicked bind upon themselves such heavy bundles of sins, and carry all so 
Quest. 1. Why wicked men feel no such burden of sin unpardoned, as the godly, of sin pardoned.  easily, whereas the godly find such bitterness in sins forgiven? how comes it to pass, that the godly feel such sorrow in sin pardoned, and the wicked feel nothing in sin unpardoned?  
For these reasons: first, because now is the time of God's patience and forbearance, of his bountifulness and long-suffering towards the vessels of wrath. Secondly, 
Answ.  now is the time of their rejoicing: but when the days of their banqueting are gone about, then shall come many heavy messengers to tell them of fearful news; there comes a day of wrath, when they shall reap as they sowed, and drink the dregs of God's wrath to the bottom of the vial. They treasure up sorrow with their sin, and their grief shall be full: That sin that now sets no sorrow to their heart, shall hereafter be a worm ever gnawing, a fire never going out, a River of brimstone kindled by the wrath of the Lord of hosts, and a perpetual weeping and gnashing of teeth.  
Secondly, how comes the body to be troubled by the 
Quest. 2.  mind?  
First, by the straight union, and sympathy between the 
Answ. 1.  soul and the body united into one person: for while the 
How the body cometh to be troubled by the mind.  soul is possessed with fear, sorrow, languishing, weariness and heaviness, it is impossible, that the body can take any delight in the comforts of nature, but that sleep shall depart from it, or be not so short as troublesome: the meat and drink shall be tasteless or loathsome, or mingled with tears: I forgot to eat my bread, saith David, Psalm. 102. No comfort shall be comfortable to him: for when the spirit, which should sustain all a man's infirmities, fails him, what can sustain him?  
Secondly, by the righteous judgement of God, who correcteth together those who have sinned together, 
2.  and as they have been undivided in sin, so are they not divided in the smart of it. The body hath been a servant to the lusts of the soul, and so receiveth the wages of sin with it. David abused the vigour, strength and health of his body in the sins of adultery and murder, and now the Lord chasteneth him in both.  
Thirdly, how comes it to pass, that all the godly have not this torment for sin, that they are not thus struck 
Quest. 3. Why all the godly are not a little terrified with their sins.  with terror, nor so affected for sin, as to have their strength impaired, and their body dried?  
First, their persons are not alike, and therefore Gods dealing with them is not alike: some are more obscure in the world than other, and have only more secret exercises; 
Answ.  some are more fitted by God to be special vessels for his glory, in whom he will shine to his whole Church, as David, Hezekiah, etc. and these he will specially work upon, to make them patterns of his mercy, both in leading them in and out of trouble: for first, hereby he lets the world see, that great grace is joined with great corruption. Secondly, that the best have matter of correction in them. Thirdly, that he will not spare to rebuke sin in those that are nearest and dearest unto him. Fourthly, he will have others to look upon them, and Gods dealing with them, in their casting down and raising up.  
Secondly, according to the difference of sins, may be the difference of sorrow: many men of greater grace than others, have fallen into greater sins than others, and their knowledge being more than others is, their apprehension of the sentence of the Law hath been deeper, and so of wrath due to their sin. Besides, in some others, some special corruption which hath often prevailed, or the constitution of body, may add a sting to the sorrow of mind: some are naturally more fearful, as melancholy constitutions, and so their impressions are deeper, and of longer continuance.  
Thirdly, although in ordinary Christians, before sense of remission, there is a sufficient measure of labour, and weariness under the burden of sin, yet some of all kinds God will exempt from such depth of grief, that he may show himself free in all his working.  
O that men would hence come to fear the pains prepared for sinners! for if, first, a drop of God's displeasure, 
Use 1.  let fall, secondly in love, thirdly, on his own children, fourthly, for a moment, do so amaze them, and drink up their spirits, their souls and bodies; how much more shall the Ocean and deep sea of God's wrath against his enemies for all eternity, consume and torture them in hell? Blind people of the world will not know what hell meaneth, till they be in it.  
Secondly, let us learn to have compassion on such as are troubled in spirit, seeing such is their heaviness, as presseth 
Use 2.  down both soul and body; let us apply ourselves to comfort them, as David did here in his own person and example. Many think this sickness to be but passion, conceit or melancholy, and because it changeth the body often, they think it to arise from the body: but there is no disease like to this, for symptoms and torment: First, they all are natural, this supernatural. SeSecondly, they from the constitution of the body, this from the constitution of the soul. Thirdly, in them the humours first or imagination (as in Melancholy) are distempered, in this the conscience first, and the humours after. Fourthly, they all may be cured by natural remedies, and bringing the body to a temperature, all natural medicines under heaven cannot cure this sickness. Blessed is he that judgeth wisely of the poor: to relieve the sick conscience is mercy indeed. Christ had the tongue of the learned given him to speak a word of comfort to such weary souls, and was sent to bind up the broken in heart; and not only ministers, but every Christian hath received of his anointing.  
Thirdly, in that David's sickness of body was from 
Use 3.  the sin of his soul, learn that health is a special blessing of God, seeing we ever carry that about with us which might change it: the first and most noisome humour, which breeds bodily diseases, is sin the disease of the soul; and therefore if God change his hand, and bring weakness upon our bodies, we must not fix our eyes upon second causes, not on abundance of peccant humours, but look back to our sins and life past, consider how silent and impenitent we have been, turn to God, bewail and forsake sin, resolve to use our health better, and our strength for God, and not against him; and thus the sickness of our body shall turn to the soundness and health of the soul: else woeful is the state of that man, who being sick both in soul and body, is brought near to the gates both of death and hell. And in our recovery, let us take up that lesson of our Saviour, Go and sin no more.  
Fourthly, if this touch of conscience be so great, then 
Use. 4.  must that conclusion be true, He must needs be a blessed man, whose sins are forgiven, whose wounds of soul Christ hath taken upon himself, by bearing properly the wrath of God for them upon the Crosse. But alas, who thankfully acknowledgeth and walketh worthy of the love of his Lord, whose spirit was heavy to the death, that our spirits might be lightened, whose conscience was submitted to this heavy trouble, that we might find peace of conscience in him; and whose-selfe was made an offering for sin, that we might be wholly discharged from it?  

In my roaring.]  
AN argument of extreme pain, that made the Prophet utter a fearful noise, like the roaring of a Lion. And by roaring is meant, bitter crying and lamentations through sense of pain, without further apprehension: for as yet no further was this holy man come. Men use to vent much sorrow by weeping and crying, and so David made trial, if by this means he could help himself to ease, but all in vain; sorrow for sin is not always cast out with tears, the conscience of sin unpardoned bites, whether thou criest, or art silent, and therefore thou must come to another remedy.  
First, note. David, while he lay slumbering in his sin, made a great noise, but he calls it roaring rather then godly sorrowing, more like and fit for beasts, then for men.  
Every godly man's sorrow for sin is not always godly sorrow: and indeed, when men cry and lament 
Doct. 1.  only in sense of pain, without further motion of God's 
Every godly man's sorrow is not godly sorrow.  love in the heart, or bending the Spirit to sue after God; or when the Spirit grieved withdraweth himself (as it is often in the godly, and here in David:) it is rather a brutish noise, common to men and beasts, than any voice acceptable to God.  
Secondly, when sorrow is a fruit of impatience, or 
2.  distrust, or joined with murmuring, or excess, or any other sinful quality (as some godly men's sorrow hath been) it is no godly sorrow, let the object be what it will.  
Thirdly, when sorrow, even for sin, brings neither 
3.  glory to God, nor comfort to the heart, it is not godly sorrow; for that doth both; but here was a sorrow in David, which did neither: for still he hid his sin, and it was not yet accompanied with so much as confession of sin, and much less with forsaking it; the matter of accusation was no whit abated.  
Fourthly, that sorrow, which proceeds from the sight 
4.  of sin in general, but not in the particular, cannot be godly sorrow: for thus the wickedest on earth will confess sin, and semble sorrow for it. But this was David's sorrow; he was not so destitute of mind, or so past himself, as that he could not, or did not generally acknowledge himself a sinner in this time, but seeking to hide his particular sin, his sorrow was but roaring.  
This may, first, incite us to examine our sorrow, whether 
Use 1.  it be godly sorrow or no, acceptable to God, and comfortable to ourselves.  
How shall I know whether my sorrow be godly sorrow, 
Quest.  or no?  
Know it by these rules: 
Answ.   
First, godly sorrow hath a right object, which is God 
Rule 1.  himself offended, and here is a difference between the 
Infallible rules to discern godly sorrow by.  sorrow and sense of the godly, and wicked, as in their sickness. The Lion roars, and the beasts fear: it is a fearful thing to fall into the hands of God; therefore the wicked fear and sorrow, because God is become their enemy. Plainly: it is God's power or God's justice, which makes them fear and sorrow, before whom the Hills melt, and the Rocks break asunder, and the Earth burneth before his eyes, and who can stand before his wrath? And their sorrow is for themselves, that they cannot make their part good against him in holding of their sins; self-love is the mover of their sorrow: But the Church is sick of love; that is, there is in the godly heart a sense of God's love, and a motion towards God offended: In this heart, loving friendship with God, the grief is, because by sin it hath changed his love into displeasure. Zach. 12. 10. The Spirit being powered on them, they shall mourn for him; that is, when the godly shall come to see what evils and miseries their sins brought upon Christ, and how odious their offences have been towards him (for it was not so much the Scribes, Priests, Romans, and judas, that brought Christ to his death, as the sins of the Elect:) then shall they weep for him. The Spirit of God ever directs men to God.  
1. Sam. 7. 6. The people of God are said in the day of their fast to draw water, namely, out of their hearts, and to power it before the Lord; whereby is meant, that they wept bitterly for their offences against the Lord. Psal. 51. 4. David saith, Against thee, against thee have I sinned: he needed not have been so much troubled for his sin, either for shame (for it was not known but to God alone) or for punishment; for none could call him to account: but this wounded him, he had offended his merciful God. Gen. 39 9 joseph, being tempted to folly, said, How shall I do this great wickedness and sin against God? the wrong, that he should have done his Master, was nothing in his eye to God's offence: But judas sorrowed not for his Master, but for himself.  
Secondly, as God is the object of godly sorrow, even God loved for himself, so God is the Author of it, 
Rule 2.  working it in nature; whereas worldly sorrow is natural, riseth from nature, and tendeth to the preservation of nature, very little looking beyond: It looks with Cain, more at punishment then at sin; present distress more affects it then God's indignation: but this is supernatural, a plant of God, and an impression of his finger.  
How may I know that my sorrow is from God? 
Quest.   
When it is wrought in God's means, and they be ordinarily 
Answ.  three: First, his Word: Act. 2. 37. When they heard PETER say that, they were pricked in heart. Secondly, his Rod. Lam. 3. 1. I am the man that have seen affliction in the rod of thy visitation: this is the hammer, that beats the Word home to the head. Mark, I say, his Rod; and to know it to be his, besides the former we may take another note; that it makes all other rods easy and light, and swallows up carnal vexation, as Moses his Serpent did the Sorcerers: when men lay on with their rods of indignities and injuries, it will not suffer impatience, revenge, moodiness, that men refuse their meat and drink, and part from their sleep; here is worldly sorrow; now a dram of godly sorrow, bewailing sin, would weight down a talon of this. Thirdly, God's Spirit is another principal cause, by whom God worketh godly sorrow in his children; therefore he is called the Spirit of mourning and supplication; and this makes both the Word and the Rod effectual, and this Spirit may be seen in godly sorrow, strengthening, comforting, quieting, and refreshing the heart with inward joy and contentment, and bowing it to obedience.  
Thirdly, as godly sorrow comes from God, so it goes to God again, and leads to God. The sorrow of the 
Rule 3.  prodigal Son, after he came to himself, made him go to his Father, with tears in his eyes, and repentance in his heart, and confession in his mouth; I will say to him, Father, I have sinned against heaven, and against thee. Hos. 5. 15. Surely in their afflictions they will seek me diligently. Take heed of such sorrow for sin as drives from God: if thy sorrow hinder reading, prayer, hearing, godly conference; yea, if it bring thee not on thy knees and further all these, though it be for sin, it is from the Devil: for godly sorrow keeps God in sight still.  
Fourthly, it is limited by God, it exceeds not the bounds of moderation; sorrow for sin may not pass 
Rule 4.  measure: for God's Word doth bound it for the measure, which it may not go beyond: now it is unbounded and passeth the limits, first, when it unfitteth the body, or mind to good duties, or to a good and cheerful manner of doing them: now God loves a cheerful giver. He made the soul and body to help one another in his service; and as the body must not oppress the soul by surfeiting and drunkenness, so the soul must not oppress the body by pining and overthrowing the state of it. Though we must destroy the body of sin, that is, the lusts of it; yet we must not destroy the body of the man; for that is murder, and the way to run into further sorrow.  
Secondly, when it maketh us forget consolation: Heb. 12. 5. Faint not, when thou art rebuked of the Lord. Grief for sin must not swallow us up, 2. Cor. 2. 7. And the reason is, because that sorrow, which is not joined with some assurance of reconciliation, is sinful and faithless; and where this is, there cannot but be consolation: Heb. 12. 5. He speaketh unto us, as unto children.  
Thirdly, when it exceeds in time, and we suffer it to dwell with us, and upon us; whereas if we sorrow for a night, we must expect joy in the morning, and fear, if we find it not, that it is more our own impatiency and corruption, than any other just cause; for faith in his work still expecteth better, and hopeth still.  
Fourthly, when it takes away all joy from a Christian, even while it is present, it is not godly sorrow. Our commandment is, Phil. 4. 4. Rejoice always, and again I say, rejoice. Why is the Apostle so earnest in doubling this precept, but because he saw this Christian rejoicing so necessary at all times, as without it no good duty can be done well, neither hearing, nor prayer, nor thanksgiving, whereof it is the ground? and again, because the godly, to whom the exhortation is directed, (for the wicked need not to be urged to carnal joy) are so beset with trials, that if they do not still lift up their dampish hearts to the Lord, they cannot but be overwhelmed?  
But this is strange, that we must joy even in sorrow; 
Object.  how can a man rejoice and sorrow at the same time?  
Indeed carnal joy and sorrow cannot stand together 
Answ.  at the same time, but Christian joy and sorrow can 
Reason's why Christian joy and sorrow may and must stand together.  and must: for first, suppose the sorrow be from without, in respect of those persecutions and afflictions that the godly are beset withal, even herein they have a sign of blessedness, a cause of rejoicing, and a commandment so to do, Matth. 5. 12. Paul and Silas sang in the prison, the Martyrs in the flames, and john Baynam, as if he had been in a bed of Roses when he was at the stake.  
Secondly, if the cause be inward, from sin and corruption, which is the most just cause, yet even than Christian joy may and must relish a godly man's sorrow, in that by the pardon of sin he hath escaped the wrath to come. If a man for some heinous offence were ready to suffer the most exquisite torments that man could devise, if his dear friend should come with a pardon, but that will not serve the turn, unless he put himself in his place, and endure all that torment for him, here is cause of rejoicing, that he hath escaped the torment, but of sorrow, that by his wretchedness his friend should be so tormented. So it is between Christ and the Christian. Or as if a man condemned to perpetual prison for debt, a surety should be content to sell his goods and lands to deliver him; here is joy for his deliverance, but sorrow, that he should be such a bankrupt and waster, thus to use his friend.  
Thirdly, is there not cause of joy even in heaviness, when the Christian heart can consider what a covenant and league of friendship he is entered into with the Lord? how sweet must his love be to him now being a friend, that so loved him when he was his enemy, that he gave his only begotten Son to death for him, to remove the curse of sin?  
Fourthly, is there not cause of joy to think, that now, though I am troubled with sin, yet I have the Spirit of Christ, to witness my adoption, and to seal up to me my privilege, to be called his son, and to become coheir with jesus Christ? and in the mean time is every way mindful of my good; so freehearted, that ask what I will, that is good for me, I shall have it, his ear is open to hear my moan, to fulfil my desires; and is preparing that great glory, whereby I shall in due time be like the holy Angels, ever beholding the face of my heavenly Father?  
Fifthly, godly sorrow ends in God, it goes not away, 
Rule 5.  but with sense of God's love and favour, whereas the other departs with ceasing of pain and change of outward things. It is not the increase of corn, wine, or oil, that can content the heart, seized with godly sorrow, but only when God lifteth up the light of his countenance upon it.  
Sixthly, the fruit of godly sorrow is repentance never 
Rule 6.  to be repent of, that is, a new life unchangeable, a return to God not to return again to folly; whereas hypocrites are purged, and forget they are purged, and so return again to folly.  
By these notes try thy sorrow, whether it be godly sorrow or no.  
Secondly, if the sorrow of the godly for sin be not 
Use 2.  always godly sorrow, what shall we think of the wicked man's sorrow? How do the ungodly deceive themselves, thinking, that when they cry aloud in their pain, and can speak some good words, that it is repentance, and that God hears them? But it is as the roaring of cruel Lions, such as Esau's, when he lifted up a loud voice, and wept in the loss of the blessing, but kept revenge in his heart, and could threaten his brother's death. Hos. 7. 14. the Lord calls it the howling on their beds, as Dogs and Wolves use to do in the sense of pain, and threatens, that when they call, he will not hear: as if he should say, Let them semble never so much fervency, it is but as the roaring of beasts out of the tumult of heart. If this noise had a good rise or ground, it were well, the sorrow were deep according to the greatness of the evil: but it is only the violence of affliction, that moves this vehemency of affections, sense of pain, not sense of sin, affecting of deliverance, not of repentance.  
Now the reason, why this sorrow is so helpless, is, because it stirs not the heart out, to seek for reconciliation with God in Christ, and then the greatest pleasure must be in withdrawing themselves so far, as they can from God, as Adam after his fall, could not endure the presence of God, but hid himself among the trees of the Garden. How can this sorrow end in joy, which drives from the fountain of joy, and when as much comfort is taken in God, as a guilty fellow taketh in the sight of the judge, who is to pronounce the sentence of death upon him?  
This is a heavy and comfortless sorrow, and the beginning of sorrows everlasting; which yet many content themselves withal, as godly sorrow: but it brings repentance to be repent of, and is a sorrow to be still sorrowed for; if there were no hell nor judgement, a wicked man would never sorrow, his sin hath no place in his sorrow, nor God offended.  
Thirdly, is not the sorrow of godly men, always godly 
Use 3.  sorrow, out of which they can reap joy and comfort? how then can men reap any joy out of carnal and contrary means? as many, being troubled with these grudge of conscience, get them to worldly comforts, to thrust away the sight and memory of sin; they get them into merry company, and suppose that by drinking, dancing, banqueting, and gaming, they shall forget their grief: but so doth he, that for a dropsy, drinks a cup of cold water; he hath brewed his grief, and drinketh his sorrow; his pain returns, and he roars for it, and is worse than ever he was. And if every sorrow for sin ease not the sinner, then much less can the delight in sin do it.  
Fourthly, if every sorrow for sin will not remedy 
Use. 4.  the sin, which is of all other the most likely means, then let any thing in the world be applied to the grief of conscience, besides the right remedy (which afterwards David findeth out) and it doth but enlarge the sorrow. David had worn out much time in hiding his sin, and had drawn all the covers he could devise, over his conscience: but all in vain, his sin returns again, and all his means are so far from easing his grief, that they increase it, and bring matter of roaring. So then, carry thy sin in a cloud as long as thou canst, thy conscience will find it out and tell tales; then, find out as many pretexts and covers as thou canst, to defend or diminish it, they are but figge-leaves, too short and thin a cover.  
Nay, cover all with an external show of Religion, and observance of outward worship, as David did; yet the gash of thy sin remains as his did, it will at length bring such pain into thy soul, as will make thee roar, as though thy bones were broken. In one word, sin cannot be covered, nor the conscience eased, but only by Christ's righteousness obtained, and put on by faith and repentance, every thing else increaseth matter of biting and accusation.  
So much of the effects of hiding sin, in changing the body, and roaring of the voice: Now of the continuance of the trouble.    
VERS. 4. For night and day was thy hand upon me.] 
HEre is another amplification of the Prophet's misery and sorrow. It was no light sorrow, which pierced to the marrow of his bones, and made him express it, not in ordinary cries and voices, but made him roar out more like a Lion then a man. But this makes it sad and heavy indeed, that it was continual, and without release or intermission. And the reason of all his sorrow, was the heaviness of God's hand.  
Hand.] The hand, being a member of man's body, and the instrument of manifold actions, is referred to God, and signifies sometime, first, his effectual purpose and counsel concerning things to be done: so Act. 4. 28. etc. to do whatsoever thy hand and counsel determined. Secondly, his actual power, working all things according to that counsel of his will; so Act. 4. 30. so that thou stretch forth thy hand. And thus God hath a twofold hand. First, of blessing and protection, with which he filleth every living thing; Psal. 104. 28. Thou openest thy hand, and they are filled. Secondly, a smiting or heavy hand; and this is twofold.  
First, a revenging hand, and so it is a fearful thing to fall into the hand of the Lord. Secondly, a correcting hand, meant in this place, whereby he scourgeth & buffeteth his own children. Now the sense of God's power punishing or correcting, is called God's hand: as 1. Sam. 5. 11. The hand of the Lord was sore at Ekron, because of the Ark: And an heavy hand in resemblance, because when men smite, they lay their hand heavier than ordinary. Hence we may note three points of doctrine: first, that all afflictions are God's hand. Secondly, that God lays his hand heavily often upon his dear children. Thirdly, that God often continues his heavy hand, night and day on them.  
First, All afflictions are God's hand: Amos 3. 6. Shall 
Doct. 1.  there be evil in the City, and the Lord hath not done it? Isa. 28. 21. The Lord shall stand as in mount Perazin, and be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act: that is, execute his justice which we enforce him unto, whereas showing of mercy is familiar to his nature, more proper and familiar to him: he is loath to revenge, as in mount Perazin David did upon the Philistims, when he smote them, and called the place the Mount of division, 1. Chron. 14. 11. or as in Gibeon, when he slew the Canaanites with hailstones, and made the Sun and Moon stand still, till joshua had slain them all, josh. 10. 12, 13. 1. Cor. 11. 32. When we are judged, we are chastened of the Lord.  
The reasons hereof are these: 
Reas.   
First, they are from God's hand purposing and ordaining 
1  them: Rom. 8. 29. We are predestinate to be like the image of Christ; that is, in suffering. 1. Thes. 3. 3. No man should be moved by these afflictions: for yourselves know, that we are appointed thereunto.  
Secondly, they are from God's hand executing them, as Isaiab 45. 7. I make peace, and create evil, I the Lord do 
2.  all these things. So also Genes. 45. 8. joseph said to his brethren, God sent me before you. job confesseth the like, Chap. 1. 21. The Lord hath given, and the Lord hath taken away, 2. Sa. 16. 11. The Lord bade SHEMEI to rail upon DAVID: Hosea 6. 1. He hath spoiled, and he hath smitten.  
Thirdly, afflictions are from God's hand ordering and disposing them: first, in their causes, circumstances, kinds, 
3.  manner, measure, and time both of their beginning and ending.  
Secondly, in their ends and issues, which are, first, his own glory in manifesting his mercy, justice, wisdom, power, etc. Secondly, the everlasting salvation of his children, whilst by afflictions,  
First, he stops them in their course of sin, as with an hedge of thorns, Hos. 2. 6. that they should not break over into the pleasant pastures of sin, therein to be fatted to the slaughter.  
Secondly, he brings them to a true hatred of sin, when they taste the bitter fruit of it.  
Thirdly, to the exercise of mortification, and desire of heaven and heavenly things: and thus they are judged of the Lord, that they may not be condemned with the world.  
Yea, but afflictions are evil in their nature, the curse of sin, and flashes of hellish torment; so the Lord calls 
Object.  them evil, and makes the days of the afflicted evil, they are enemies to the joy, peace and comfort, which the godly at length shall eternally enjoy; how then can they be the hand of God?  
True afflictions are in their nature evil, but not evil 
Answ.  so simply and absolutely, but that there is some respect of good in them: for, first, as they proceed from the chief good, whose will is the chief rule of all good, and every thing is therefore good, because he willeth it, thus are afflictions good; yea, evil of sin is so far good, as it is willed by God.  
Secondly, as they are punishments inflicted by a righteous judge, they are good: thus all execution of justice upon Pharaoh, Saul, etc. is good.  
Thirdly, as they are chastisements, coming from the hand of a merciful Father upon his children, they are good: for a father doth good, and his duty in correcting his child.  
Fourthly, as they are overruled by God's wisdom and power, they are good; not only harmless, but profitable, and by his blessing, are means to draw us nearer the chief good, by furthering both our graces here, and our glory hereafter.  
Fifthly, as they are sanctified by Christ, they are good: for had they been simply evil, Christ had not been so laden with them: but as himself was consecrated by them, so himself consecrateth them to the wholesome use of all believers: and so they are finally good, because they are a part of that strait way, that leadeth unto life.  
But how can afflictions be the hand of God, when 
Object.  such wicked instruments, as all wicked men, and the devil 
How afflictions can be God's hand, when the devils hand, or wicked men's be in them.  himself, band themselves against the Church?  
Ans. Very well: for first, it is not against the honour of the judge and course of justice, that some base slave be used for the hangman and executioner.  
Secondly, it cannot prejudice the justice and goodness of God, but rather magnifies his wisdom and power, when by the most wicked wiles of the devil and his instruments, he brings his own righteous will to pass; here is a mighty work of God, that can draw light out of darkness.  
Thirdly, it exalteth his justice in the overthrow & just destruction of such as exercise their malice against his servants: for while they hate and malign them unjustly they heap up coals upon their own heads.  
This teacheth us, that we must with the Prophet acknowledge 
Use. 1.  every affliction befalling us, to be God's hand. It is easier to feel a sorrow, then to conceive or see God's hand inflicting it: men think it enough, in general to say and believe, that the world, and all things in it are ruled by God's providence: but, come to apply it to this or that particular, there they fail. If prosperity come upon us, and things fall to our mind, we can thank God: but when the cross comes, we are willing to see any thing but God: then we run upon inferior causes; either we are wronged by wicked men, or it came by our own oversight, or by the unconstant wheeling about of worldly things. As if a man beaten should altogether look at the staff, wherewith he is smitten, and not at the hand moving and ruling it: or as the foolish Cur bites at the stone, and looks not after the thrower.  
Never sever thy cross from God's hand, though there be never so many instruments: joseph looked beyond his brethren's sin, and said, The Lord sent me before you; job beyond the Sabeans and Chaldeans robbing and stealing, and said, The Lord hath taken away; David beyond Shimeis wickedness, and said, The Lord hath bidden him. Christ himself looked beyond the pharisees, Priests, jews, judas, and the soldiers, to his Father's cup, which he must drink. john 18. 11. So, if we can see God's hand, the affliction will be borne meekly: but if we gaze on men or means, it will be intolerable, and we must needs break patience. 1. Sam. 6. 7. The Philistims would try, whether God's hand struck them, or it was a chance, thou needst not do so.  
But may we not look at second causes?  
Yes, but not as the hand, but as rods in the hand of 
Quest.  God: as Isai. 10. 5. Ashur is called, the rod of God's wrath: 
Answ.  and whilst such rods serve our heavenly Father, in chastizing his children, and amend them, themselves are torn in pieces, and worn to the stumps, and quickly after cast into the fire. For a man therefore to fly upon wicked men, and to complain of them, is, rather to confess their sin, than his own; and to show, that he knoweth, what was their duty better than his own. To fret and storm at second causes were, as if a man deeply wounded, should chafe at himself, because he avoided not the blow, or should fall to biting the sword that sticks in his flesh, whereas his business were to pluck it out, and run to the Surgeon.  
Let us therefore consider of these three things. First, that all power is from God, and in his hand.  
Secondly, that none have any power against us, but 
John 19 11.  from above.  
Thirdly, that the just judge of the World would not afflict us, if there were no cause in ourselves.  
Secondly, here is a notable ground of patience, in that our afflictions are the hand of God: 1. Pe. 5. 6. Humble 
Use 2.  yourselves under the mighty hand of God; that is, with meekness and silence buckle and bow under it: for,  
First, it is his hand, who is infinite in glory, power and Majesty, and may dispose of his own as he pleaseth: and it is to no purpose to struggle by murmuring, or impatiency, to get out of his hand.  
Secondly, it is the hand of our Father; thus Christ sustaineth himself, joh. 18. 11. Shall I not drink of the cup that my Father hath given me to drink? It is a cup, a measure, tempered and measured by our Father; if it be a little bitter in the top, the bottom will have a pleasant farewell; it is given us of him to drink, and therefore we must needs drink it.  
Thirdly, it is the hand, that shall not be further stretched out to smite, than it shall be to save us: this comforted the Church, Isa. 59 1. Behold, the Lords hand is not shortened, that it cannot save; the same hand that embraceth the Church, is under her head, Cant. 2. 6.  
Fourthly, the Saints grounded their patience hereon, Psal. 39 9 10. I was dumb, I opened not my mouth, because thou didst it: Remove thy stroke away from me, I am consumed by the blow of thine hand. So Isa. 38. 15. Hezekiah rested himself on this, What shall I say? he hath said it, and he hath done it: and Eli, 1. Sam. 3. 18. It is the Lord: let him do what seemeth him good. Also 2. Sam. 15. 26. If he say, I have no delight in thee, lo, here am I, let him do to me as seemeth good unto him.  
Thirdly, if all afflictions be the hand of God, than we 
Use 3.  see whither to go for release, we cannot expect it at the hands of men or Angels, but from God; none can take off God's hand, but himself, Hos. 6. 1. Come, let us turn to the Lord; he hath spoiled, and he will heal us; he hath wounded us and he will bind us up: job 10. 7. there is none that can deliver out of thine hand.  
How doth the Lord rebuke those, who will not acknowledge the hand that smites them? Isa. 1. 5. Wherefore should ye be smitten any more? ye will fall away more and more ye seek not unto me. Asa insisted in the hand of the Physician to remove God's hand: but his example teacheth, that even lawful means must not prevail against God's hand: where God himself is not chiefly. sought, men go no further than the hand of a man oppressing them, and seek deliverance that way; which is as if a malefactor should seek to the executioner, and not to the judge, who hath power to pardon, or reprieve or hang him.  
Others run unto unlawful and wicked means, to the Witch, the Wise or Cunning man and woman, who are no better than devils incarnate, and yet are more sought to, every one of them, than all the Ministers in a Country, as though all the devils or gates of hell could stir God's hand, or break his arm.  
Oh, but they do good and help us. 
Object.   
Indeed God permits them so to do, to men's further 
Answ.  hardening, and removeth one hand that is sensible, to lay on one which is far heavier; the deliverance is by breaking the prison, to be clogged with more burden some fetters. The general rule for all troubles, is Psal. 50. 15. Call upon me in the day of trouble, and I will deliver thee, and thou shalt glorify me.  
Fourthly, in all deliverances out of trouble, repair to God with thankfulness, who hath removed and stayed 
Use 4.  his hand; so did Moses, Exod. 15. 1. So did Hezekiah, Isa. 38. 18. 19 20. and so did the nine Lepers. Thankfulness is the only impost, that God requires at our hands. So much of the first point.  
Secondly, God lays his hand heavily often upon his own dear children as here upon David, & upon job, cha. 6. 2. Oh 
Doct. 2.  that my grief were thoroughly weighed, & my calamity laid 
God's hand is often heavy upon his own children.  in the balances together! it would be heavier than the sand of the sea, etc. So also cha. 16. 12, 13. He hath taken me by the neck, and beaten me, and set me as a mark for himself: His archers compass me round about; he cutteth my reins, and doth not spare, & poureth my gall upon the ground. He hath broken me with one breaking upon another, and runneth upon me like a Giant. All which phrases imply: first, that his inward and most noble parts were afflicted: and secondly, that God in his sense was become his enemy, and could not be more fierce against him than he was. Isa. 38. 15. Hezekiah complains, that God had bruised all his bones like a Lyon. Psal. 6. 3. David shows, that his affliction was violent both in his body and soul: My bones tremble (saith he) and my soul is sore vexed: and Psal. 116. 3. he affirms, that the pains of hell had caught hold on him, that is, such temptations, distresses and horrors, as most nearly resembled the very pains of the damned. What a heavy hand was that upon jonas, when he was cast into the sea, and was in the Whale's belly three days and three nights, when he cried out of the belly of hell, and said, that he was cast away out of God's sight?  
And why doth the Lord lay such heavy things upon 
Quest.  his children?  
For sundry Reasons.  
First, there is deep corruption lurking in the best, 
Answ.  who not feldome are cast upon so dead a sleep of security, 
Reas. 1.  that they cannot be wakened with a little shaking, till by most grievous afflictions the Lord break their bones, consume their strength, and bring them into such grief and pain, as sets them a roaring. A wonderful thing, that those, that have tasted the sweet love of God in Christ, which should always allure them, and remain as a provocation and perpetual spur to follow after God, should so far be carried back with lusts, as that unless God seek them out, and whip them home with sharp scourges, they were likely to perish with the world. Let us see in our example: David, dear to God, having not shaken off the delight of his sin, would cover it, if he could from God's eyes: (for he cannot peaceably enjoy that sin, which he thinks God sees;) but God makes him know, that he sees it, and because small checks of conscience will do no good, he lays on to the breaking of his heart with his bones, and spares not for his roaring. It is our own fault, that we need so great crosses to subdue so great corruptions: for as the untamednesse of some colt is such, as if he be not sore ridden and beaten, he would never be broken; so is it with our corrupt natures, which as hard knots must have hard wedges.  
Secondly, smaller troubles have often a smaller work, 
2.  small things cannot make great hearts stoop, a small fire will not purge away dross from gold, but it must be quick and piercing; a small wind doth not fan away the chaff of vanity, a small correction or smart makes the child more froward, till sounder correction subdue him; small trials do not so exercise faith, nor send men out of themselves to God: for as none for the scratch of a pin, or a little headache, will seek to the Physician or Surgeon; so a sinner in smaller grievances of the soul will scarce think he needs go to God. job 33. 14. God speaks once or twice, and then makes the obstinate sick with smiting them he will have his blows felt: the strong purgation at last worketh out most health and soundness.  
Thirdly, the greater the affliction is, the more odious doth sin appear to be unto God; a strong poison 
3.  must have a strong antidote: the more the godly are stricken down for sin, the more are they stirred up to godly sorrow, to hatred of it, to zeal against it, the better and more watchfully do they prevent sin to come, and look better to themselves: as a good Physician oftentimes letteth blood, not to make a man sick, but to prevent sickness.  
Fourthly, the greater the trial is, the better experience have they of themselves: for first, God afflicts the 
4  body heavily, but it is for the soul; the soul would never perceive the own evil, but for the evil of the body, nor feel the misery but by the body.  
Secondly, in great trials there is experience of a great combat between the flesh and the Spirit; where any faith is, it will lift up the heart in invocation, silence, and an expectation of the good hand of God: but the flesh will be complaining of God's absence, desertion, and deferring his hand and help: here is sense of the spirits willingness, and the weakness of the flesh.  
Thirdly, there is great experience of their graces in great trials, that both themselves and others may take knowledge of their constancy and patience. Thus job was made a mirror of patience, and a pattern of constancy, which he could not have been, if the trial had not been so sharp as it was. Then the Mariner's skill is best tried, when the tempest is vehement; and the valour of a Captain is best seen in the hottest skirmish.  
Fourthly, in great trials, there is great observation of God's dealing, of the comforts of God, and of the strength of God, and therefore the Lord brings many of his, as it were, upon the stage and theatre of the world, that they may be instruments of his praise, and may by their experience be able to teach others, how they shall find God in affliction: for as one piece of iron cannot be soldered and fastened to another, unless both be made red hot, and beaten together: so one Christian cannot be so sound affected to another, unless both have had experience of the like misery.  
Fifthly, God's children have great afflictions, and are pressed with an heavy hand, that God himself may be 
5  clearly seen to be their deliverer, when in the eyes of all flesh they are lost; therefore they see themselves in the red Sea of affliction, and in a wilderness of temptation, and sometimes with jonas, in their own and other men's sense, drowned in the bottom of the sea, in the belly of the Whale, that as Lazarus lay four days in the grave, that Christ's power might be manifested in raising him: so also may the goodness of God, who after two days will revive us, and in the third will raise 
Heb. 6. 2.  us up.  
Sixthly, as great afflictions make way for abundant 
6  mercy from God to us, so also for abundant thanks from us to God. If one cure a trifling matter, it neither so binds the patient, nor yet commends the Physician: but if any be cured of some deadly, and almost-uncurable disease, than we profess we could never have met with such a Physician in all the world again, and we are accordingly thankful.  
Seventhly, were it not for great afflictions, we could never know the power of God's Word in quickening us, cheering and comforting us in them, that it is the Word of life, is most evidently seen in death itself.  
First then, let us hence take a view of the wickedness 
Use 1.  of our nature, and of the working of it, even after our calling and conversion, and cease to wonder, that the Lord often brings violent afflictions upon his own children, which he sees most necessary to awake them out of their slumbers, and quicken them to their seeking of sound peace and reconciliation. David himself, before he was afflicted, went astray like a lost sheep.  
Secondly, we may learn hence, that vehement afflictions, 
Use 2.  and Gods heavy hand is no sign of his hatred to 
God's heavy hand no sign of hatred to his children: Why.  his children; good David had God's heavy hand lying sore upon him. For,  
First, all outward things fall alike to all, and no man knoweth love or hatred by the things that are before him: Eccles. 9 2.  
Secondly, in judgement he remembreth mercy, Hab. 3. 2. and afflicteth in measure, though our sins have been beyond all measure, and deserve, that our crosses should be so too: Isa. 64. 9, 12.  
Thirdly, his wisdom knoweth the due quantity and proportion that will do us good, and though there wants no will in Satan and wicked men to pass it, yet the misery shall not exceed God's limit, who hath said to the proud waves, Hither shall ye come, and no further.  
Fourthly, he hath a several measure for the godly and the wicked: for his children he measureth judgement according to their strength, to the wicked according to the measure of their sins: but as the best garden and flowers lie open to storms and hail to fall on them as well as the wilderness, so the dearest of God's Saints to afflictions.  
Thirdly, if the Lord chastise, and punish his children 
Use 3.  so heavily, the whole burden of whose sins Christ hath borne in his body on the cross, where shall the wicked and ungodly appear, 1. Pet. 4. 17? How heavy shall his hand lie on those, who with high hand sin against him? the weight of the mountains shall be nothing to it; to which they shall say, Fall upon us, and cover us. If the way to heaven be so strawed with crosses and heaviness, what is the way to hell and of wickedness strawed with, but woes and curses? Shall not many prayers and tears, much sorrow and strife against sin, nay nor the request of the Spirit, and the intercession of Christ, keep off such bitter things from them, who seldom, and not without some resistance break out? What then shall become of those, who never pray, never sorrow for sin, but sell themselves to commit wickedness? if infirmities be so lashed, what shall rebellions? If weaknesses in his children, what shall wickedness in his enemies?  
Fourthly, this admonisheth the godly not to be too 
Use 4.  much discouraged, if they lie under an heavy hand: but consider of these four things,  
First, that to expect continuance of outward prosperity, 
1  is earthliness, or self-love, yea, a mere folly, seeing it is a privilege of the Church triumphant.  
Secondly, that through many afflictions, we must enter 
2  into the Kingdom 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: dearly beloved (saith Saint PETER) think it not strange concerning 
3  the fiery trial, which is among you to prove you, as though some strange thing were come unto you: But rejoice, inasmuch as ye are partakers of Christ's sufferings, etc. 1. Pet. 4. 12, 13.  
Fourthly, consider, that neither our unhappiness is to 
4  be measured by the things of this life, nor our happiness: for then of all men were we most miserable; neither let us think wicked men to be happy by outward wealth, etc. seeing such things are cast upon all in common, both prosperity and adversity.  
Fifthly, we may hence observe a difference between 
Use 5.  God's heavy hand on the godly, and on the wicked: for 
Differences between Gods heavy hand on the godly, and on the wicked.  howsoever, these afflictions on both are all one, if we consider,  
First, the matter of them: secondly, the threatening of the law, laying them as punishments of sin upon every one offending: and thirdly, in respect of sense and feeling, as there is no difference between the smart of slaves and of sons. Yet there is much difference:  
First, in the person inflicting this heavy hand, who is to the one as a severe judge that smites out of the rigour of justice, but to the other, as a gracious Father, out of love correcting them: with the one he is angry out of his affection and disposition, hating sin, and revenging for it; with the other, only in their sense and apprehension.  
Secondly, they differ in the persons bearing this heavy hand: the one is gold, not consumed in the fire, but 
2.  accepted through Christ, and made more pure and bright by the fire of afflictions; the other refused, ordained to hatred, and as dross wholly consumed with this heavy hand; vessels of wrath were never in God's purpose intended to be refined by afflictions.  
Thirdly, there is a difference in God's end and aim: the one he lays his heavy hand on, to destroy the very person 
3  for the sins sake, and his quarrel is against the party; on the other, to destroy sin for the persons sake, and his quarrel is only to the sin: on the one, to satisfy his justice, because they have offended already; on the other, to signify his mercy, and to prevent future offences.  
Fourthly, they differ in the fruit and issue in both. In 
4.  the one by afflictions, their corruptions break out more; as wind increaseth the flame, and oil (though liquid) cools not, but more heateth the furnace: so the wicked are the worse for afflictions, they fret and murmur and repine: but the godly are bettered by them, they acknowledge the hand, exercise patience, prayer and praise, and are daily more and more purified, constantly waiting on God, till he increase their strength, or decrease their cross. In the one it is as the lightning, which sets the house on fire; in the other as the lightning, to purge the corrupted air of our hearts.  
The third doctrine follows, and that is this, namely, that 
Doct. 3.   
God lays his heavy hand upon his children a long time, 
God lays an heavy hand a long time upon his own children.  and with much continuance night and day, as David saith and felt it: the truth hereof we may see in particular persons and in Churches.  
First, the troubles of job were long and painesul night and day, as chap. 7. 13. When I say, my bed shall comfort me, than thou fearest me with dreams. And Verse 19 Thou wilt no let me alone, till I can swallow my spittle. Good Hannah carried not only the burden of barrenness, but also of vexation and affliction by Peninnah many years, as the Text proveth, 1. Sam. 1. 7. A daughter of Abraham was bowed by Satan 18. years, Luk. 13. 8. Another woman that had an issue of blood 12. years, was cured by Christ, Luke 8. 43. good Aeneas was sick of the Palsy 8. years, Act. 9 33. and a man that was lame 38. years by the pool of Bethesda, was cured, john. 5. 5.  
Secondly, the whole Church hath felt long and tedious smarts: Lam. 3. 3. Surely he is turned against me, he turneth his hand against me all the day. The children of Israel were in Egypt 400. years, and 70. years in Babylon. The ten general persecutions lasted almost 300. years. And why is this so?  
First, sometimes God's children in their falls harden 
Reas. 1.  their hearts, and grow stiff in their sin, which was David's case here, and then the Lord hardeneth himself to grow stiff in displeasure; as Leuit. 26. If ye walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you according to your sins. Oftentimes GOD'S children would sit silent, if the Lord would be as silent as they: but whom he loves, he will bring back the way that they are gone, and great hearts (we know) will not stoop for a little.  
Secondly, Christ hath not taken away the lingering of 
2.  trials, but the malignity and poison of them; yea, himself through all his life was a man full of sorrows: and we must not look to be better; he deserved them not, we have.  
Thirdly, God would have us in the continuance of our 
3.  trouble, to see the continuance of our sin; were our correction always short, we would not be persuaded of the greatness of our sins. Plasters use to continue, and not fall off till the wound be cured; and if a right use of afflictions were attained once, a joyful issue would soon follow: but some lust is not denied, and that adds a sting unto them.  
Fourthly, God by the continuance of his hand would hold us in a continual exercise of grace, as of humility, 
4  faith, patience, prayer, repentance, etc. it being with a godly man, as one that hath a precious jewel, which he is careful to keep in his hand, so long as he watcheth, none can get it from him: but when he sleeps or slumbers, his hand opens, and it falls out, any man may have it. By continual blowing, the fire is kept in, but it dies by discontinuance.  
Yea, grace is not only held on work by affliction, but is also by the same brought forth into example, as jobs patience, and the Canaanitish woman's faith, Mat. 15. 23. Christ was not so instant in repelling her, but she was as constant in faith, prayer and humility. And hence it is, that the Lord commonly lays not so heavy a hand upon bruised reeds, weak Christians: but often defers help to those, that are strongest in grace, and dearest to himself; as men put the greatest timber, and the heart of the Oak to the greatest stress. Abraham stays for the promise, till the performance is impossible in nature, because he must be a Father of the faithful. jaacob waits fore the promise above 20. years, and is a servant, and a stranger, before he enjoy Canaan. Who were they that cried, How long, Lord how long? how long wilt thou forget me? and shall I never be remembered? hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? Psal. 77. 7, 8, 9 And, My God, my God, why hast thou forsaken me? These were the voices of the dearest servants and sons of God.  
Fifthly, the longer the Lord delays deliverance, the more comfortable will it be when it comes: the hardlier 
5  we get a thing, the surelyer we keep it; that which we procure by many prayers and tears, we keep more carefully, and make mere account of; whereas lightly come by, lightly set by. The evil we hardly avoid, we are more watchful against for afterward, whereas a disease soon cured is not much cared for, to prevent it.  
Sixthly, and lastly, God by the continuance of his heavy 
6  hand upon his children, would have us acknowledge how heavy and continual those torments are, which are prepared for impenitent persons. If repentant sinners be laid under such lingering evils in this life, what shall the wicked and ungodly endure? If the Lord show himself so stiff to his children, that often he will not be entreated of a long time, how will he pursue the hardhearted sinner, that still stiffeneth his neck against him? surely his wrath shall abide, and settle upon such, and come upon them to the uttermost.  
But how will all this stand with those many places of 
Object.  Scripture? as that the Apostle calls our afflictions light and momentany, 2. Cor. 4. 17. and that God endureth but a while in his anger, Psalm. 30. 5. and that for a moment he hides his face, Isa. 54. 8. doth not both this text and our own experience show, that they belong and tedious? and therefore I am either no child, or else God may lay tedious evils upon his children.  
First, evils cannot belong, where life is so short as a 
Answ. 1.  span: if our days be evil, yet are they but few, saith 
How long afflictions are but short and momentany  jaacob.  
Secondly, they are long to sense, but not to faith, though they last all the life, faith expecteth a blessed fruit, 
2  and is supported by patience.  
Thirdly, they are long, if they be compared with the 
3  continuance and term of our life: but not long, if they be compared (as in that place of the Apostle they are) with that eternal glory, and never-ending happiness which follows them. This is God's Arithmetic, with whom a thousand years are but as one day.  
Fourthly, afflictions are long, if we look at themselves alone, and not at our sins; but compare thy sufferings 
4.  for weight or continuance with thy sins, thy afflictions with thy transgressions, and they will seem short and light.  
Fifthly, they would not only seem, but also be long indeed, if we should not see Christ in them, lightning 
5  and shortening them: but when we see Christ sanctifying our lingering afflictions and sorrows, and carrying a way the eternity of them by his suffering, which was short for time, but infinite in merit, than they are short indeed, even a moment, seeing they last but a part of this life, the whole being but short and momentany.  
First then, those who are near unto God, have no reason to flatter themselves, or bear up themselves upon 
Use 1.  his favour, when they embolden themselves to sin against him. For he looks to be glorified in them that come near him: and though he take not away his grace, yet he will scourge them with such rods, as they shall think him to break their bones.  
Secondly, if God's hand be on thee, which thou wouldst have removed, take heed of delight in sin, or coldness 
Use 2.  in goodness, harden not thyself in thy departure from God; for than thou shalt surely find him hardening himself, and walking stubbornly against thee.  
Thirdly, in lingering evils judge thyself, and thy lingering in sin: if the Lord were not merciful to us 
Use 3.  as he was to Lot, we would never go out of our Sodom; and therefore all this is righteously upon us.  
Fourthly, this serves to comfort the godly, who are 
Use. 4.  longer exercised with trials, both inward and outward: Oh they think God never dealt so with any, and cry, How long, Lord? and will he never be more entreated? Yea, but stay a little.  
First, know that God's ways are above the reach of flesh and blood. Secondly, compare thy sufferings with thy sins, & thy afflictions with other godly men's, yea, with Christ, the dear Son of God, them thou wilt see, that no affliction hath befallen thee, but as great or greater hath befallen thy fellow-members, and thy Head also. Thirdly, know this for certain; were health, peace, and prosperity as good for thee as troubles, thou shouldest have it, but thy present estate is best for thee: and doth God envy that to his children, which he throws to his enemies? see we not numbers, that it were better for them to be bound on their beds, and perpetually sick and bedrid, then to abuse their health and strength as they do? hast not thou also abused thy health, peace, etc. and thereby forfeited them?  
Selah] An Hebrew word. Some think it to be a note of Music, because it is most used in Meeter or Song, and the jews put it in the end of their Epitaphs either Selah or Amen. Some take it for a note of perpetuity, in the praise of God, for ever and ever. Some for a word of asseveration, for verè or Amen. It is most probable, 

Maximè.  
Tremell.  
Attollere.  
Vatabl.   that it was a note of intention, or lifting up of the voice, coming of the root Salal, to lift up: for wheresoever it was met with, the Singers were to exalt their voices, signifying, that here was required more, then ordinary intention of the mind and consideration: Where this note is, all things are worthy more special observation. And it is here added, as Bucer saith, first, to show what a torment it is, rightly to feel the burden of sin. Secondly, what weight this doctrine hath, and how worthy it is of our consideration.   
VERSE 5. Then I acknowledged my sin unto thee, neither hid I mine iniquity: for I thought, I will confess against myself, my wickedness unto the Lord, and thou forgavest the punishment of my sin. SELAH. 
NOw we come to the second branch of David's experience, in the sense of God's mercy hiding his sin: the means to come by it was acknowledging, not hiding, confession; the end hereof, remission.  

The former hath these four parts, 

1. The time, Then.  
2. The ground, I thought, or, said.  
3. The matter, or what he will confess, his,  
4. The manner, 

Sin,  
Iniquity,  
Wickedness. 

1. In respect of God; to thee.  
2. Of himself; against myself.         
The latter, which is the fruit of all, in these words; And thou forgavest, etc.  

Then I acknowledged my sin]  
WHen I was in such perplexity all day and all night, then, and not before. Hence we may learn, that  
The sense of misery must go before the sense of mercy. 
Doct.  God first called Adam, and said, Adam, where art thou? 
Sense of misery must go before sense of mercy.  in what estate? and then promised him a Saviour, Psal. 126. 5. They that sow in tears, shall reap in joy. Mat. 5. 4. Blessed are they that mourn: for they shall be comforted. Prou. 28. 13. He that confesseth and forsaketh his sins, shall find mercy. Psal. 51. DAVID, before he could be restored to the joy of his salvation, had a deep sense of his sin, a deep sorrow and touch of conscience for it.  
And good reason that this should be so: for  
First, touch of conscience, though it be no grace, yet it 
Reas. 1.  is a preparation to it, and makes way to it, as the needle to the thread: and the Divines call it truly a beginning of grace, that is of preparation, not of composition. And indeed, till legal fear hath through serious sense of sin made a man fear even for punishment, and despair in respect of himself, he is never in earnest stirred to consider of, and much less to desire, the promise of salvation, published and propounded in the Gospel. And hence the Lord, partly by his Word, doth drive men to their wits ends, as Acts 2. 37. at Peter's Sermon, the converts said, Men and brethren, what shall we do? and partly by his works upon them, as the jailor, Act. 16. 29, 30. and Manasseh, 2. Chron. 33. 12, 13. God binds him in chains, and sends him to Babel, and in his captivity he humbled himself, and sought the Lord; when he was in affliction, saith the Text.  
Secondly, the promise is made only to the hungry, 
2.  that the Lord will fill them with good things, Lu. 1. 53. Now till a man come to see his misery by sin, he can never get out of himself, he never sees in what need he stands of Christ, he hungers not, nor thirsts after him and his merits, he prizeth not his blood, and therefore is without any part in him, because he is not capable of him. If any man thirst, I will give him to drink of the water of life, saith our Saviour, john 7. 37, 38. see Isa. 55. 1. A beggar, so long as he hath any thing at home, cares not greatly for stirring abroad; and so long as we find any content in ourselves, and see not our utter beggary, and that how without Christ we are ready to starve, we are but weakly importunate with him.  
Thirdly, the heart of every man by nature is like a fellow field, which must be ploughed up, rent, and harrowed, 
3  before the seed of God come there; he sows not among thorns, nor will cast in his heavenly seed of grace or comfort, till our surrowes be ploughed, neither can all this renting and ploughing be without sense of pain. For this purpose hath the Lord set up a ministry in the Church, to charge men with their spiritual sickness, and special sins, as he sent Nathan to tell David, Thou art the man; and as Christ himself said to the woman of Samaria, that she was a woman little better than a harlot: here was the Lords plough, that subdued their clods, and prepared their ground for the seed of grace: this is the Lords sacrificing knife, to make wounds in the conscience, to pair away the dead flesh, and so to make way to sound cure.  
Fourthly, the converting of a sinner, is the curing of a sick and wounded soul, and the Physician is God himself, 
4  who, that his cure may be sound, first searcheth and lanceth, and stirreth in the wound, which puts the patient to much pain, before he power oil into it, and bind it up. Many are the gashes and mortal wounds of our souls, inflicted by Satan and our own corruption, and we must, and shall feel the smart of them, before we be thoroughly healed.  
To this purpose hath the Lord placed the conscience in a man's soul, to tell him what he hath done amiss, and to follow him with hue and cry, yea, to apprehend him, and set up a gibbet in his soul, to which it adjudgeth him, and all to bring him into himself, to seek and sue for pardon.  
Fifthly, and lastly, God will be honoured in the humble, 
5  confessing of that which is amiss, 1. john 1. 9 If we acknowledge our sins, he is faithful and just to forgive them. DAVID himself must confess, that he had done very foolishly in numbering the people. Nay, he will have an healing of their error, an undoing of that that is done, and a building up of that which they have destroyed, as Saul, the more zealous persecutor, the more zealous preacher; Zacheus, the more heavy oppressor, the more hearty restorer.  
First then, we see that God dealeth here, as in all the matter of our salvation, to set forth his mighty power 
Use 1.  in bringing the joy of his elect out of sorrow, as at first he did light out of darkness: as by Christ's death he works out our life, so he killeth us also to make us alive: as once he set his Bow in the heavens, a sign of present rain, yet a perpetual and general sign, that the world shall never be drowned again; even so the Lord gives his children the covenant of life, but through death; a righteousness, but by a sense and groaning under unrighteousness; a present blessedness, but through sense of misery; an happy resurrection, but through dust and corruption. Thus he foundeth their soundest joy in sorrow, their laughter in tears, their happiness in unhappiness and misery: all the former weight that lay upon David, doth but make him seek relief and preserve his peace when he hath regained it.  
Secondly, here is a ground of sound comfort for God's children in sorrow, if it be godly sorrow, that 
Use 2.  they may say with JOB, After darkness I shall see light, this sense of misery shall lead me to the sense of mercy, this sorrow may last for a night, but joy shall come in the morning; after two days he will revive us, and in the third we shall live in his sight, Hos. 6. 2. I know, this hand, which is so heavy upon me, is under my head, to bring me light out of this darkness, and life out of that, which for the present is more bitter than death itself.  
Notes of that sense of misery, which shall have sense 
Marks of that sense of misery which shall find mercy.  of mercy, are these:  
First, it works a displeasure against a man's self for displeasing God, as 2. Cor. 7. 11. What indignation hath this wrought in you? that is, an holy blaming of ourselves, and judging ourselves worthy any punishment; and this not in general only, but even in particular sins, and in all the sins, that we can know by ourselves, as a Surgeon in curing tumours, brings the matter to a head.  
Secondly, a constant purpose not to sin for a world, but to cleave unto God with full purpose of heart, Acts 11. 23.  
Thirdly, a change of the whole man in affection and action: what a change was wrought in the jailor upon his conversion? Acts 16.  
Fourthly, a trembling at the Word, Isa. 66. 2. This was in Eli: and good josiahs' heart did melt at the reading of the Law; the Converts hearing the words of Peter, were pricked in their hearts. 
Acts 2. 37.   
Fifthly, it feels and watcheth the work, and stir of corruption, it avoids occasion of offence, and seeks occasions of God, it grieves as oft as it falls or offends even in smaller things. joseph fled from his Mistress, and David's heart smote him, in cutting off the lap of Saul's garment.  
Sixthly, it looks not to outward things more than needs must, it is not comforted but by Christ, and waits patiently for Christ, being no whit hasty to use unlawful means, but depends upon God. David comforts not himself in corn, wine, or oil, but in God's countenance, Psal. 4. It is instant with God in prayer, as the Canaanite, Luk. 7.  
Find these notes in thyself, and thou mayest support thyself in the deepest distress that is: for if thy soul thus truly mourn for sin, thou art in the highway to blessedness.  
Thirdly, this rebukes the common error of men, who 
Use 3.  account conversion, and the attaining of happiness, a matter of nothing; men think that heaven stands by their beds-sides, it is but a light Lord have mercy; whereas never he went to heaven, that sailed not by hell: it is a burdened soul, that seeks and gets ease; a weary soul, which Christ refresheth; a soul pressed with an heavy hand, that sues for mercy. No man can taste of the sweet fruit of mercy, that hath not tasted the bitter fruit of sin, and of a wounded and distressed conscience. And whosoever hath not felt the grief and smart of his sins, may justly fear he never truly repent; and thou that sayest, thy sins never troubled thee, thou thankest God, shalt find, that there is more trouble behind.  
Fourthly, labour to feel thy spiritual misery and 
Use. 4.  wants, that with Lazarus thou mayest get thee to Dives 
Motives to get a sent of our spiritual misery.  his gate, and examine thyself if thou hast felt it. How loath are men to feel the smart of sin, to hear the law come upon their conscience, for fear they be set into dumps and melancholy, to feel the cross, whereby God breaks the stubbornness of nature, and subdues it?  
Alas, poor souls, that nip true repentance in the blossom, and blast it in the beginning, that think they are very near heaven, when they are loath to point their foot into the first step, which is to mourn, and to be cast down to hell in their own sense, and in the feeling of their own sins: till which time thou hast not moved one foot or finger toward eternal life; therefore know,  
First, that thy case is dangerous, and thou art still in thy sins, who wilt not let the word come home to thy heart, and wilt not suffer God's Spirit to meet thee in the ministery, and canst not endure the power of the Word to wound either thy soul or thy sin, but it hath been in vain to thee; a certain sign of a man as yet out of the state of grace, as it is Rom. 1. 28. Such as regarded not to know God, he gave them up to the lusts of their hearts.  
Secondly, know that an accusing conscience for sin is better than a dead conscience; a sleepy, benumbed, or seared conscience, is the most grievous plague that God can strike a man withal in this life; his wrath follows drowsy consciences, to give them up to a spirit of slumber, and at length to a reprobate sense. Psal. 81. 11. My people would not hear my voice, Israel would none of me; so I gave them up to the hardness of their hearts, and they walked in their own counsels.  
Thirdly, let us be moved to make search into our misery, considering, first, that if we shed not tears on earth, God can never wipe them away in heaven: and if we do here shed tears for sin, God carries an handkerchief to wipe them all away; such April showers bring the May-flowres of grace and comfort.  
Secondly, that our souls in their swerving from God, are like bones out of joint; the longer they go unrespected, the more painful they prove.  
Thirdly, for the health of the body, men will purge and sweat, and make shift to swallow, and get down bitter pills and potions: so the vomit of the soul is the grief of repentance, take it betime, and the danger is less. Were the medicine of repentance grievous to take, yet in regard of the everlasting health, to which it restoreth us, we should like wise men, take the sweet with the sour, and choose this rather, then to feed on such sweet meats as please the palate, while they be tasted, but cause at length vomits more bitter than death.  
Fourthly, how highly doth God esteem of a man or woman of a broken heart? 2. King. 22. 19 Good josiahs' heart melted, and God had a care to take him to himself from the evil to come. Isa. 57 15. I walk with him that is of a contrite spirit, to revive the spirit of the humble, and give life to the contrite heart. Now follows the ground of David's confession, which is first in order.   

I said, or thought.]  
THat is, I purposed, I resolved. David had been in a long conflict in himself what to do, he could neither part with his sin, nor yet hold it: in a woe case he found himself, and as a man whose bones were broken, yet loath he was to go to the Surgeon; fain he would have hid his sore, but the pain would not suffer him. Long he reasoned with himself how he might carry away his sin most quietly, but found no peace in hiding it, but still his terrors were increased; and then he grew at last to the best resolution, that neither fears nor terrors, nor sorrows should any longer, as an hedge shut up his way to confession; he will no longer be tossed between fear and hope, doubts and desires, deliberations and resolutions; but now (I said) that is, I thought in my heart, I spoke with my mouth, and presently I resolved and acted, that I would present myself before God in humble confession of my sin.  
The same phrase we have, Luke 15. 17. when the lost son had lost himself in straying and wandering from home, and had spent his money and strength on harlots, and was now a fitter companion for swine then any thing else; & when he who had wallowed in the mire of his sin, and fed himself with the swill of iniquity, was now rightly sorted for his bed and board with swine, cast out of men's company, and none pitying him to give him so much as husks to eat. Now he begins to consider what a woeful estate he was in, he thinks of his father's house: but with what face can he behold the face of his father? he considers of the servants in his father's house, but he is not worthy of a place among them: these and such thoughts would have kept him from his father, but, necessity so urging, and famine sore pinching him, upon consideration he came to the like resolution, I said I will go to my father, that is, I resolved to go, and so he went; so David said he would confess, and confessed. Hence we may see in the first place, that  
Sound consideration brings forth sound resolutions. Deut. 32. 29. Oh that men were wise, that they understood 
Doct. 1.  this, that they would consider their latter end. Psal. 119. 59 
Sound consideration brings forth sound resolution.  I considered my ways, and turned my feet unto thy testimonies: and Psal. 4. 4. to still Gods enemies, he bids them examine themselves, and be still.  
And the reason hereof is good: for  
First, consideration is an applying of the understanding 
Reas. 1.  and the mind, to the things that are offered, and makes the mind intent upon them; it is a candle held to the mind, to give it light in the thing to be done, and in the manner of doing it.  
Secondly, it informeth the judgement, the chief office whereof, is to try and compare things together; which hath ever been the circumspection of the wise, as David compares his present estate with the former. It is the definition of a mad man to be without judgement, to follow his fancy, and to be led by appearances without trial: so the prodigal son, when he began to consider, is said, to come to himself, Luk. 15. 17. till which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  time he was as a mad man out of, or, besides himself: therefore Elthu counseleth his friends, job 34. 4. thus, Let us seek judgement amongst us, and know among ourselves what is good; that is, Let us try jobs speech how true and just it is.  
Thirdly, sound consideration inclines and determines the will according to the light of the mind, and the sound informing of the judgement, and accordingly perfecteth the action. He were a mad man, that knowing he hath a piece of poison in his hand, would incline his will to eat it. Now when consideration hath sound enlightened a man's mind, informed his judgement according to that light, and determined his will according to that judgement, it must needs bring forth sound resolutions, purposes and actions.  
Again, see the truth of this doctrine in sundry instances: First, a man that is to go a small journey, will consider, whether he be in his right way, what time he hath to go through in, what places are most dangerous, how near he is to his journeys end, what is the use of his journey, and accordingly he resolves for his furniture and expedition: So, if a man consider of his journey to heaven, of the difficulty of the way, the danger by thieves or robbers, of the shortness of his time, how near his ways end is, etc. he would speedily resolve of repentance, and amendment of life, which without this consideration is not only deferred, but also utterly neglected.  
Secondly, a man that considers of the harvest, of the return and profit of his husbandry, will also consider of the seed-time, and of the sowing of his ground, he will not spare his seed, as distrusting the harvest, or fearing to lose it. So, whereas many are bad husbands, because they never consider of the harvest, others expecting an happy harvest in the Kingdom of heaven, sow to the spirit, consider this their seed-time, and, while they have time, will sow their seed, cast it liberally on the ground or waters, distribute to the necessities of the Saints, and after many days they find it with increase an 
Eccles. 11. 1.  hundredth thousand fold.  
Thirdly, wise men think thieves and felons to be mad men, that seeing every Assizes so many hanged for theft, yet will steal and rob, and this is, because they consider not the end: but he that considers the unavoidable danger of the law, the severity of it, the eye of the judge upon him, the irrevocable sentence of death, and the shameful execution of it, resolves to depart out of the way of such danger. So, what makes the wicked to be accounted mad men in wise men's eyes, but their foolhardy rushing into a thousand rebellions and treasons against God? they know, that one sin is able to damn them, had they ten thousand souls and bodies, and yet they rush into thousands of sins; it being with them as it is with him, that knows one or two grains of poison will kill him, and yet eats a pound of it, because he considers not the end. Whereas, if men did consider the danger of sin, the curse of the Law, the torment of conscience here, and of hell hereafter, durst they so adventure upon sin? But I speak of a sound consideration: for it is true, that most men in gross believe an heaven, an hell, a judgement, an account, and a punishment: but not, not digesting it with due meditation and application to their own souls, it doth them no more good, than Physic put into a man's pocket can help him to his health; all this knowledge is locked up in the brain and breast, and is as insensible, as fire in a flintstone, if it be not beaten out by sound consideration.  
All this serves to stir us up to consider of our ways, 
Use.  and of our estates, and of the actions that we do: for 
Motives to consider of our ways and estates.  these respects:  
First, inasmuch as without it, no state of life can be rightly ordered: the Mariner, if he consider not his compass continually, and his course by it, runs into 
1  remediless dangers; and so it with us in our voyage to our haven of Heaven. The Merchant, if he consider not his affairs by his count-book of gains or losses, his debts and wares, will soon prove bankrupt; so we in our spiritual traffic, without sound consideration, shall soon be blown up. If Eve had considered of the Serpent's words, had she, and had we by her been such losers? Had Adam considered of eves gift, had he been so deceived? If Abraham had considered the counsel of Sarah, would he have taken Agar into his bosom? What doth all this prove, but that, if we were as rich as Adam in innocency, yet wants of considering our estate would lay us to spoil?  
Secondly, it is a prerogative that man hath above all 
2  creatures, to have a faculty of examining his actions by consideration, and yet how little doth man respect this privilege, without which he were to be sorted with beasts or mad men? especially, in sound consideration for the good of his soul: the beast lives by things present, man should consider the end before he begin.  
Thirdly, without consideration no action can be done well, or succeed happily, no spiritual action; because 
3  it is not in faith, if it be done without consideration: as for example,  
First, we can never hear the Word well; if first, beforehand we consider not whom we come to hear, and to what end, namely, to further our salvation: without this we come but as to a play. Secondly, in hearing, if we consider not ourselves to be in God's presence. Thirdly, after hearing, if we consider not of what we have heard, and that God will judge us by it.  
Secondly, in prayer we are commanded, first to consider, and then to pray, as Eccles. 5. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: For this consideration must offer both matter of prayer, and also stir up affection and desire, else it will be but a dead and cold prayer.  
Thirdly, in the Sacraments, we must first examine and consider ourselves, of the Covenant, of the seals of it, of our faith, worthiness and repentance; and afterward we must consider the fruit of it, else all is but hypocrisy and unsound. By all which we see, that it is only sound consideration that brings forth sound worshipping of God.  
Fourthly, sound consideration prevents much sin, 
4  and much punishment, and draws a man out of sin and judgement:  
First, it prevents sin: for if a man did seriously consider of sin, what pain, and loss, and shame, and sorrow 
1.  comes by it, he would not meddle with it, being so heavy, so dangerous. There is a History of a virtuous woman, that being solicited to folly by a younker, called for a pan of hot coals, and desired him to put his hand upon them but one hour; he refusing that, she replied, How much less will you be able to endure hell-fire for evermore? and so he desisted.  
Secondly, it prevents punishment, or the judgements of God: the Ninivites considered of the threatening of 
2.  jonah, and so prevented the threatened destruction.  
Thirdly, it draws out of sin, as Hos. 2, 6, 7. the Church of the jews seeing herself so crossed and hedged 
3.  in with afflictions, that she could not follow her idols, than she considers her present misery, and the small hope and help from them; then she saith (that is, resolveth) to go and return to her first husband: for it was then better with her then now.  
Fourthly, it draws out of judgement: jer. 12. 11. They have laid it waste, and being waste, it mourneth unto 
4.  me: the whole land lieth waste, because no man setteth his mind on it: that is, considereth deeply of the cause of its desolation in his heart.  
Fifthly, we have so much the more need to be stirred up to consider of our ways, because there is no vice that 
5.  doth appear, or dares to appear in his proper colour, but appareled and masked in the likeness of some virtue: as no counterfeit coin is offered to a man in the copper-colour of it, but washed over with silver or gold. Now if we consider not of things offered us, we shall easily be deceived, yea, surprised of enemies under the colour of friendship.  
Thus seeing the necessity of sound consideration, to set us yet more forward in so needful and so neglected a duty, observe these directions:  
First, let us labour to see the dullness of our nature, to cross it, and stir it up, and think the duty so much 
1 Sundry godly directions to help us, in our consideration of ourselves.  the more necessary and excellent, as our natures oppose, or are heavy unto it. What? shall a man consider of his houses, rents, fields or garments? and take no time to repair himself, and hurts sustained by inconsiderateness?  
Secondly, set some time apart to consider of thy estate more seriously. joshua and David had as many distractions, 
2.  and more weighty affairs to intend than we have, and yet they meditated in the Law of the Lord night and day: a shame for many Christians that take care how to pass their time, never passing any in consideration of their estate; this were a good pastime indeed.  
Thirdly, make choice of good matter for sound consideration: as first, consider of God: first, of his presence; 
3. Choice matter of consideration.  this kept joseph from sin. Secondly of his mercy, to fear him. Thirdly, of his love, to love him again. Fourthly, of his works: first, of Creation; delight more in a spiritual, then in a natural use of them. Secondly, of government; for there is no day or time that passeth, but we may make special use of God's works, either on ourselves or others.  
Secondly, consider of thy estate with God, whether a change be wrought in thee, being the child of wrath by 
2.  nature, what marks thou hast upon thee to distinguish thee from them who are not the Lords, whether thou be'st in the state of grace, how thou growest in it, or whether, and how far thou art gone backward, what assurance of remission of sin, and what strength against sin thou hast, whether thou liest foiled of any corruption, whether thou resolvest of amendment of life, how thou hast kept or broken thy vows with God, what use of God's mercies or corrections thou hast made, whether it have not been better with thee then now, and whether thou mayest not be in far better estate, were it not for thy own default.  
Thirdly, consider of thine actions; for the matter, whether allowed by the Word; for the manner, whether 
3  done in faith and obedience; for the end, whether thou aimest at wealth, pleasure, or preferment in the world, rather than at God's glory, and to be rich in God: for God aims at his glory in all things, and so must we.  
Fourthly, consider of thy calling, first, general as thou art a Christian, whether before thy profession, thou 
4  cast the costs as a wise builder and captain, Luk. 14. whether thou hast the power of godliness, and art not content with the mere form of it, whether thou adornest thy profession, or disgracest it by inconsiderateness. Secondly, special, in which thou spendest most of thy time, whether thou servest God in serving man, whether thou art faith and just, or unjust and unfaithful in these less things, whether thou sanctifiest it by prayer, whether thou dependest upon God for daily success and blessing, or leanest to thine own labour, whether thy end be to enrich thyself, or to make it as a means to please God, and pass thee through the world.  
Fifthly, consider thy latter end, and therein,  
First, the recompense of reward: so did the patriarchs, 
5  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 every idle word and thought, much more of every wicked, swearing, revenging word and thought.  
Thirdly, consider of the day of death, the uncertainty of life, the leaving of that wealth, for which thou strainest thy conscience, and the need of much comfort in such an uncomfortable hour, how that peace of conscience at that time will prove the best wealth.  
Fourthly, consider of the day of judgement, when all things shall be naked, and every man shall receive according to that which he hath done in the flesh, be it good or evil.  
These and the like considerations will bring forth sound resolutions of bettering a man's estate, if any thing in the world will.  
A second point of doctrine arising out of David's resolution, is this: Where God's Spirit hath taken place, it 
Doct. 2.  prevails at length against all the corruptions of the 
God's Spirit at length prevails against corruptions of flesh.  flesh.  
David was a long time hindered from going to God: first, by the greatness of his sin. Secondly, by the strength of corruption, against which he was not fully resolved. Thirdly, by the unworthiness of his person. Fourthly, by the greatness of God's anger and revenging hand. And fifthly, by the sentence and curse of the Law. Yet on the other side, by the secret work of the Spirit in his heart, unto all these was opposed: first, the greatness of God's mercy. Secondly, the merit of Christ's sacrifice. Thirdly, the promise of the Gospel. Fourthly, the nature of faith, which believeth above and against sense.  
These being committed together, after a doubtful combat, faith foils infidelity, hope despair, the Gospel the Law, the promise the threatening, and life kills death, that now he saith, resolveth, and professeth he will come and confess his sin. This truth also we see in the Church, Cant. 5. 3. etc. Christ calls her to open unto him, and tells her of the drops of the night, and labour he had taken to come unto her: Oh, but she had put off her coats, washed her feet, and was loath to stir and disease herself, till Christ went away in displeasure; yet putting in his hand by the hole of the door, and secretly affecting her heart, her heart was affectioned to him, than she arose and sought and found him.  
So in Peter, how was he overmastered by his flesh? a man would have thought him utterly lost, when he denied and forswore his Master, and cursed himself: but Christ looked back upon him, and the Spirit began to show himself as before, and got the mastery.  
And all this stands upon very good reasons: for  
First, the Spirit in Christians by regeneration is more excellent then by creation, both in respect of the beginning, 
Reas. 1.  and of the end and continuance: the former we have from the first Adam, mere man, the latter from the second Adam, God and man: by the former, Adam had power to continue if he would, but had not the act of continuance: but by the latter, Adam had, and we also have both the will and deed of continuance. So 1. joh. 3. 9 They that are borne of God, sin not; that is, finally, or to death, because the seed of God is in them.  
Secondly, the Spirit of grace may by corruption be 
2.  hid a long while, as the Sun under a cloud, but it shall break out again, because of those many promises which God hath made to the godly: as first; Mat. 17. 20 Faith, if it be but as a grain of mustard-seed, shall rise to a great tree to shelter the soul under.  
Secondly, that if there be any fruit of grace, though it be never so weak, yet he will not quench the smoking flax, nor break a bruised reed, Isa. 42. 3. but cherish it as he did the young man, Mark. 10. 21. and dress it to be more fruitful, john 15. 2.  
Thirdly, that the gates of Hell shall not prevail against it, Matth. 16.  
Fourthly, that the godly in their declinings to the right hand, or to the left, shall at length hear an inward voice of the Spirit, saying, This is the way, walk in it, Isai. 30. 21.  
Thirdly, the Spirit of grace (I mean not of restraint, 
3  but of renovation) is a seed of all virtue, because it is in stead of original sin, which is a spawn or seed of all sin: now as life is in the seed, which seems to be a dead thing; so is the Spirit alive and quickening, when it seems far otherwise: hence it is called the spirit of life, which as it raised Christ from a natural death, so it doth raise his members at first from the death of sin to the life of grace, and much more from the sickness of sin to the soundness of grace.  
Fourthly, the many titles, which the Spirit hath pleased to make himself known by, clearly confirm the 
4.  truth propounded, especially these four. The holy Ghost in the Scriptures is called  
First, the Spirit of strength, to strengthen and confirm the elect, be they never so weak, and to foil their corruptions, be they never so strong. 1. john 4. 4. Stronger is he that is in you, than he that is in the world.  
Secondly, the Spirit of liberty, to lose the captives, that if a man be never so miserable a slave and in bonds, where this Spirit comes, he will lose the fetters of corruption, that grace shall have the upper hand, and the Spirit shall master the flesh. 2. Cor. 3. 17. Where the Spirit of Christ is, there is liberty.  
Thirdly, he is the Spirit of comfort: When the Comforter shall come, etc. to show, that when life is ready to be gone for want of comfort, than he comes with new life and comfort.  
Fourthly, he is called the Spirit of supplication, which makes us able to pray, even when we are at the worst and weakest; nay, himself makes requests for us, Rom. 8. 26. So that if our prayers be so weak as they can yield little comfort or help, yet his requests are prevailing enough.  
First then, this serves to confute such as hold, that 
Use 1.  grace can be quite shaken out of the heart, as though the lust of the Spirit did not continue as long as the lust of the flesh, Gal. 5. 17. as though the grace of regeneration had no privilege above the grace of Creation, as though God had made no promise unto it for perseverance, as though the Spirit of God were a dead or dying spirit, a spirit of weakness, a spirit of bondage, a comfortless spirit, without all motion and desire in the heart.  
Secondly, this comforts Gods elect, who have ever had 
Use 2.  the gift of the Spirit: though thou art toiled with corruption, and feelest the Spirit gone, yet be of good comfort, he will come again, and not absent himself for ever. Many are the heart-sorrowes, which many that are dear to God, are broken withal, both in respect of evil and of good.  
For the former: the evil they would not, that do they; they are vexed with wicked thoughts, desires, motions, and actions; and vow to leave sin, to serve God better than they have done, to forsake evil company, and to follow the means of grace and amendment: men say they will obey, even in coming to the word, and in hearing it they say, they will learn and practise: but their sayings, vows, and promises come to nothing.  
If good meanings and purposes would serve the turn, they were well: but you see nothing done, the motion is no sooner kindled then quenched; they are monstrous persons, all mouths, and tongues and voices, without hands and feet. The Convert son said, he would go to his father, and went; the dutiful son is he, who saith, he will go into the vineyard, and goeth: but the sluggard feareth many Lions: Oh there is a bear in the way, and so many straws are so many hedges of thorns to hinder him in any good resolution. Let the sound Christian learn better things of David, and feed his godly motions, first, by the Word: secondly, by prayer: thirdly, by heavenly meditation.  
Now follows the third point in the confession, namely, the matter of it, and that is set down in three several words,  
My sins, mine iniquities, and wickedness] (or, rebellion: for the Holy Ghost useth a most forcible word to set out the vileness of this sin, the iniquity of my sin:) David would confess all kinds of sin, all manner of sin; whence we may learn, that  
Serious confession of sin reacheth unto all sin, known & unknown, and sets it before itself in a most 
Doctr.  odious manner. So the Prophet here in three phrases all 
Sound confession reacheth unto all sin.  tending to one thing, joined together, noteth the seriousness of his confession, and that he confessed in earnest: beside, by the nature of the words in Hebrew, he riseth in the degrees of sin, till he come to peshagin, which are the highest sins that God's child in incident unto; rebellions, treasons, or disloyalty. And further, from one sin he goes to all; he would fain have hid one sweet sin, but he saw such mischief in that, that he resolves now to discover all for the sake of that one, and, if the way to get out of one be to confess it, the next way (he thinks) to get out of all, is to confess all.  
The same course he takes in the 51. Psalm, wherein, being touched in conscience for his Adultery, and Murder; he goes further and begins at his original sin, saying, I was warmed in sin, and borne in iniquity: And in the same Psalm he sets his sin before him in the scarlet colour of it, Deliver me from bloods: Why? he shed but the blood of Vriah; yea, but he calls to mind the blood of many that attended that worthy Captain, who all by his occasion fell with him: at least the plural number showeth the bloodiness & heinousness of that sin, as Gen. 4. 10. The Lord said to Cain, The voice of thy brother's bloods is come up before me; that is, for Cain to kill his Brother, was as odious as to have slain a number of other men; and the Lord would put him in mind of the many streams of blood, that ran this way & that way from his godly Brother Abel: and as the Lord there speaks in the plural number, to aggravate the odiousness of his sin, so doth the holy Prophet in the same form of speech utter his sin, to make it as odious to himself as might be.  
The like example we have, Daniel 9 5. where the holy Man maketh a sound confession in the name of the whole Church then in captivity, & in it amplifieth the sins of the people, and riseth by sundry stays and degrees to make them out of measure sinful; thus,  
First, we have sinned:] there is error and departing from the right way.  
Secondly, we have done iniquity:] there is a crooked course, and perverse walking undertaken.  
Thirdly, and done wickedly:] here malice is joined to weakness, an endeavour in the birth of sin, and an artificial working of it out.  
Fourthly, we have rebelled:] here is obstinacy and war against God, as Rebels take up Arms to shake off the yoke of lawful government.  
Fiftly, by departing from thy Precepts:] here is obstinate malice against the Law written and clear light, here is a willing sin, they wilfully cast themselves headlong, though they see the danger.  
Sixtly, we heard not thy servants the Prophets:] a grievous sin against the Law explained and applied by God's servants, who came in his name, that is: First, by the authority and Word of God: Secondly, they were most faithful, and applied themselves not to the common people only, but also to Kings, Princes, Fathers, and People, that is, to all sorts and orders of men without respect of persons: And all this in the Plural number, All we are guilty, none excepted: thus in so many words he heaps up the number and greatness of their sins.  
So in Ezra 9 6. Oh my God, I am confounded and ashamed to lift up mine eyes to thee: For our iniquity is grown up over our heads, and our trespass is gone up to heaven; from the days of our Fathers we have been in a great trespass unto this day. Oh, but know to thy comfort: First, that it was so with Paul after he was regenerate: Secondly, consider of these three things. First, whether thou hate & detest these evils in thyself: Secondly, whether thou resist them, & suffer them not to be in quiet: Thirdly, whether being overtaken with them, thou renewest thy repentance. Find these things in thee, and thou mayest justly say with PAUL, It is not I, but the evil that is in me.  
For the latter: the good which they would do, they cannot do, their hands are as fast bound as if the spirit of liberty were quite gone: but be not dismayed: First, canst thou also not do the evil that thou wouldst? Secondly, dost thou find the will present with thee? If this be so, here is a motion not of the flesh, but of the Spirit, let not frailty of the flesh discourage thee.  
Yea, but if I may know, that ever I had the Spirit, 
Object.  than I hope he will come again: therefore, how shall I know, that ever I had the Spirit prevailing in me?  
Know it by these works of the Spirit: First, one work 
Answ.  of the Spirit is to cast down high things that are exalted 
How to know whether ever a man have had the Spirit of God.  against God, and to bring into captivity every thought to the obedience of Christ, 2. Cor. 10. 5. Hast thou then subjecteth thy reason, affections, and delights unto grace? hast thou denied thyself, that whatsoever the Spirit in the Word suggesteth, it is thy whole heart to undertake it? then assure thyself, the Spirit hath been in thy heart; and will come again: Secondly, this is the new Covenant, and another Condition, that where the Spirit is given, he writeth the Law in our hearts, jer. 31. 35. he brings in a new light, new inclinations, new affections, the man is a new man, and his life a new life. Didst thou then ever find a change in thyself, that thou wouldst not for a world be the same man thou waste and hold the same courses? Findest thou that thy ignorance pleaseth thee not, and thy will conformeth itself to Gods will? then fear not, for the Spirit hath been with thee: Thirdly, the Spirit is a Spirit of supplication, Zach. 12. 10. Hast thou then had a care and true desire of reconciliation? a true sorrow, that ever thou offendedst so good a God? a purpose of heart to cleave unto him, and to keep his favour which thou judgest better than life itself? Oh cheer up thyself in this, this fruit grows not out of thy Flesh, but from the Spirit: Fourthly, Walk in the Spirit, and ye shall not fulfil the lusts of the Flesh, Gal. 5. 16. Examine thyself by this, hath the flesh and the corruptions of it any dominion over thee as a voluntary vassal? Art thou a willing slave to it? Dost thou accomplish and fulfil the lusts of it? If these things be so, thou never as yet hast had the Spirit.  
Alas! I have some strife, but I am too too often foiled. 
Object.   
Well, thy case is good enough: only hold on to strive and to strive faithfully, this struggling is a sign of some 
Answ.  life.  
Secondly, know that the whole brood of corruptions cannot be subdued on the sudden, but as the Israelites wasted the Canaanites by little and little: so the Holy Ghost destroys by little and little, roots out and foils these cursed enemies of our souls, but not all at once, lest we should want exercise, and so grow idle and secure.  
Thirdly, use the means to get not only the presence, but also the prevailing of the Spirit.  
Oh that I knew what means to use! what are they? 
Object.   
If thou wouldst have the prevailing of the Spirit, take 
Answ.  these courses:  
First, be humble in thine own eyes, empty thyself 
Means of the Spirits prevailing.  of pride and vain conceits; the promise is, that God giveth grace to the humble, nay, he dwells with the humble and broken heart, Isay 57 15. that is, abides and continues with it.  
Secondly, be diligent in the ministery of the Word of reconciliation, which the Apostle calls the ministery of the Spirit; for it is as fuel to feed and strengthen the Spirit, yea as bellows to blow up the graces, which else lie idle. 2. Tim. 1. 6. Stir up the gift of God, that is in thee. 1. Thes. 5. 18. Quench not the Spirit; Despise not Prophesying: mark the nearness of Spirit and prophesy.  
Thirdly, observe the motions of God's Spirit, & feed them, and from motions proceed to resolutions and practices: not the worst man but hath some good motitions, as Balaam; and Saul acknowledged that David was more righteous than he: but imitate thou good David here; he follows the motion that he had, he said he would confess, and confessed; So the Prodigal Son had a good motion, he remembered his estate he had been in, and his Father's house, but (said he) I starve here; then he resolves to go to his Father, and went. Go and do thou likewise, this is to add thy strength to the Spirit; and thus a convert is not merely passive in working out his salvation, but active, once being acted.  
Fourthly, pray earnestly for the Spirit: for he is powered on thirsty grounds, as Isay 44. 3. I will power water upon him that is thirsty, and floods upon the dry ground: and Luk. 11. 13. If ye being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?   

I acknowledged my sin, neither hid I mine iniquity.]  
HEre is David's confession itself; he did not resolve, & suffer his resolution to die, but he said he would confess, and confessed: but many are of another spirit, they resolve, profess, promise, 1. Tim. 1. 13. Paul saith of himself, I was a Blasphemer, a Persecuter, an Oppresser, but I was received to Mercy: Here were three heinous degrees of sin; the sight of which made him confess himself the chief of all sinners, verse 15. and made him admire and magnify the Mercy of God, who vouchsafed so abundant grace to such a desperate wretch as he was: and of this kind are the confessions of all the godly.  
The Reasons of this point are very good:  
First, a Reason hereof is drawn from the nature of grace, which 
Reason 1.   
First, worketh alike against all sin: and he that hath grace to confess one sin aright, by the same grace confesseth all; he that truly hateth one sin, truly hateth all; If a man truly feel the weight of one, it makes him groan under the burden of all much more. For all sins are of the same nature, so as repentance cannot be sound, if any one sin be laid hold on; which made our Prophet, being humbled for one, to repent of all. Thus also do the Israelites in their conversion, 1. Sam. 12. 19 Pray for thy Servants (said they to Samuel) that we die not: for we have sinned in ask us a King, besides all our other sins.  
Secondly, the grace of sound conversion suffereth not starting holes and hollowness in the soul, but worketh it to sincerity: Now the sincere heart deals truly between God and itself; it knows that God loves truth in the inward parts, therefore it will confess fully and frankly without hiding or lessening any sin. Again, it knows that God loves a free-will offering, and therefore it will offer a free and hearty confession, and there can be no better sign of sincerity than this.  
Thirdly, sound grace is an open enemy, and at war with all sin, especially the sin which is next it, and will not spare to disgrace it by all means; it will show true hatred against it, that if confession will discover the loathsomeness of sin, it will not be nice in it, but bring it into discredit with itself. And where grace is more abundant, there is more abundant sense of sin, and this sense brings abundance of words like so many swords and weapons against it, every one expressing greater hatred of it then other as David's words here.  
Secondly, another Reason hereof is drawn from the nature of sin, which, first, is a debt as we have heard; 
2.  a debt which is impossible that ever we should be able to pay; this debt stands upon our heads in God's debt-book: Now it will not stand with an honest disposition to deny or seek to outface or lessen a due debt to any man, and much less will it stand with a godly disposition to deny or conceal our debts to God, with whom we cannot play false if we would. And therefore it is as little as a man of a broken heart can do, to go to the Creditor, and in humility confess the debt, and crave pardon and forgiveness: So Christ our Lord hath taught us to pray, Forgive us our debts, which implies confession. And David prays the Lord to blot out all his sins; wherein he secretly confesseth, that he hath a large score in God's book, which he is utterly unable ever to satisfy.  
Secondly, sin is a loathsome filthiness and un cleanness, and a good heart is ashamed of every nakedness of the Soul, which it sees God's eye to be upon: and, because it knows that the next way to cover this nakedness, is to uncover it (as the whole experience of David in this Psalm teacheth,) it labours by confession to cover all, whereof it is or may be ashamed: and indeed all true confession must proceed from the shame and confusion of face for sin.  
Thirdly, sin is a gash or wound in the soul: and a man having many wounds or diseases, seeks the cure of them all, howsoever of the greatest first and soonest, yet he neglecteth none, because the least of them is dangerous and painful: so it is in sin, the confession of which is as the laying open of a sore, that the plaster may be fitly laid on: a man that would have all cured, will not hide any, but uncover even the least.  
Thirdly, God will have his children in some measure 
3.  like himself herein and resemble his own image, that, as he esteems of sin, not as a light or small thing, but the most vile and odious thing in all the world, and so he ever speaks of it and carries himself to it: so shall his children in their measure: and for this purpose  
First, he usually putteth forth his work of justice, and layeth an heavy hand on the soul (as on David here) &, when the eye of the soul beholdeth the Lord frowning upon it without, and the conscience within accusing, then shall nothing be small, little sins shall be counted great enough: that which Satan did extenuate, to make it as small as a grain, and as light as a feather, shall now swell thicker than the Mountains, and seem heavier than all the sands of the Sea.  
Secondly, the Lord will have his children to know the price and worth of mercy, before he bestow it upon them; he will make them hunger and thirst after it above all desires, he will have them to see their sins in as hateful and ugly a visage as may be: for the more the sight of sin is, the more earnest is the desire of mercy.  
Thirdly, God will teach his children, in the serious acknowledging of their sin, so much the more to glorify himself: For, the more we confess our own baseness and vileness by sin, the more we magnify the power and goodness of God in pardoning the same.  
First then, this serves to confute the wicked doctrine 
Use 1.  of the Church of Rome, taught and defended at this day, concerning merits and supererrogations, which most diametrally opposeth itself to all this doctrine of sound confession, whereas the Parable, Math. 18. 27. shows that the master must forgive all the debt, or else nothing but perpetual prison is to be expected.  
Secondly, this reproves the confessions of mostmen, which are in gross and in general: They are sinners as 
Use 2.  other men be, without any touch or feeling of particular sins; which, though it be taken for a sufficient confession, yet indeed is such as the vilest Atheist may perform; nay I say, a reprobate and castaway, that shall never be saved, shall do this and more, as we may see in the examples of Cain, Pharaoh, and judas, who came to particulars in their confessions, and so go far beyond these men. Nay, numbers of these, that post off their sins in the lump, with such slubbered confessions, cannot tell wherein they have particularly offended. Yea if they were examined, they would make you believe they had kept all the Commandments of God. If thy body were sick to death, and the Physician came, it would not content thee to tell him thou art sick, and no more; but thou wouldst show him thy particular grief and disease, with the special manner and circumstances of it: and this must thou do also by all possible means, before thou carry away the cure of thy sin, and be restored to spiritual soundness.  
Thirdly, contrary to this sound confession, are many other vile practices of men, who are in love with their 
Use 3.  sins:  
First, such there be in the world, that hoodwink themselves, and would rather lose both their eyes, then with either of them see the foulness of their sins; they will smother the checks, and stifle the voice of their own consciences; they follow their sports, their pastimes, their merry company, and take any course to thrust away the remembrance of their sin by any means possible; but alas! they return again, because the guilt remains: how should a man repent of that sin, which he will not see, lest he should sorrow? small is the ease and comfort that a poor felon gets against the sentence of execution, by shutting his ears lest he should hear it; he were mad, if he should think to scape hanging by so doing; his only way were to humble himself and beg pardon.  
Secondly, others there be, that can sport themselves with their sins, and boast of them; and this is as if a thief should boast of his robberies: here is a confession of them, but such as is the committing of the same over again; for there wants nothing but the same opportunity again, seeing there is the same affection.  
Thirdly, others can justify and defend, yea patronize and plead for their own sins, and others, by writing, preaching, example, and countenance: What saith one? I am not alone, I have company, I love not to be singular, I do but as others do; it is the fashion to swear, at least by faith and troth, and not to do it, were to be out of fashion; I hope, if I never do worse to do well enough, I hope God is not so straight-laced as you be. And some are not ashamed (if they be put in mind of themselves, and be rebuked for their swearing, drunkenness, or pride) to say, What need you care? you shall not answer for my sins, you have enough of your own to care for: all who must know, that their case is most fearful: for  
First, an evil and a naughty heart it is, that can cloak and excuse sin, and far from true humiliation, as may 
Danger of hiding or lessening sin.  appear in Saul, who in stead of aggravating his sin, found out many excuses, The people did it, and, It is to offer sacrifice to the Lord, 1. Sam. 15. such is the power of corruption, which we sucked from our first Parents: the Serpent, saith one; the Woman, saith the other, gave it me: as though they had reason so to do.  
Secondly, it is a most dangerous case to lessen a man's own sin: for it suffers him not to see his misery, he takes himself to be in good case, and to stand in need of no repentance. For such Christ came not, Math. 9 12. they be whole men, and need not the Physician: But I pray you, is not that the most dangerous sickness of all, when a man hath no feeling of his sickness?  
Thirdly, it is a sign, that such a man lies under a severe judgement of God, seeing the only way not to be judged of the Lord, is to judge ourselves, 1. Cor. 11. 31. Nay it is a thing to be observed, that even when the sentence is even coming out against the wicked, then will they excuse their sins: Math. 25. 44. Lord, when saw we thee hungry, or thirsty, or in prison, or naked, and ministered not to thee? and presently these shall go into everlasting pain.  
Fourthly, how unlike are these men unto God, who sets out sin in a most odious sort? how unconformable to God's Law, that sets an eternal curse upon the head of the least sin? how far from the disposition of the godly, who think nothing so vile and hateful as sin? And how serviceable to Satan, whose trade is to advance sin and colour it?  
Fourthly, this teacheth us to reverence that ministry, which would set our sins distinctly before us, which 
Use 4.  helps us to sound confession and remission: A necessary doctrine; because, as men naturally love nothing better than their sins, so they can abide nothing less than the discovery of them: Hence Ahab hates Micaiah, for he never prophesieth good; that is, he dealt plainly without flattery; hence the world hated Christ, because he testified of it that her works were evil. So, many now a days are discontented, The Preacher is too peremptory, some say too saucy and busy, and takes too much upon him, what need he speak of such and such things? certainly he receives information, and opens it in the Pulpit; he is ever in the Law, and binds me too hard; I would think his feet beautiful, if he would bring tidings of peace. But here is a man loath to know himself and his sins, and far from holy David's mind, who saith, Let the righteous smite me, for that is a precious oil, Psal. 141. 5. he desires as in Zach. 1. 11. that all the world might be still and at rest, and never a Trumpet, or voice like a Trumpet to waken it, to show the people their transgressions, and the house of jaacob their sins.  
These men say to the Ministers, as the Sodomites did to Lot, Shall he judge and rule? Gen. 19 9 and as Corah and his complices said to Moses and Aaron, Ye take too much upon you, Numb. 16. 3. therefore come, let us break their bonds in sunder, and cast away their cords from us, Psal. 2. 3.  
But know whosoever thou art, that thou must look for no peace by us, till thou warrest with thy sins: Shall we preach mercy to thee, that feelest no need of mercy? Shall we cast a pearl to a swine? Thou that art of the frozen generation, that needest a Boanerges, a son of thunder, why expectest thou a Bar-Ionah? Unto the Horse belongs a whip, and to the Ass a bridle, and a rod to a Fools back, prou. 26. 3. Wert thou an humble soul, and hungry after Christ, than our word would be as good news out of a far country, Prou. 25. 25. but till thy wound be lanced, and the core thrust out, wise Surgeons will never power in oil; do thou let the plough of the Law break up thy fallow ground, and then blame us if we bring not the seed of the Gospel.  
Now follows the fourth point in David's confession, the manner of it. First, in respect of God: Secondly, of himself. For the first: First, he will confess before the Lord, and make his sin known to him: Secondly, he will not hide it; the one amplifying the other, as it is also in these phrases. Thou shalt die, and not live, john confessed and denied not; so here, I made known, and hid not; the doubling of the phrase shows, that he doubled not, but did that he did to the purpose.  
In that David saith, he will confess unto the Lord: 
Doctr.  note, that all true confession of sin must be made unto 
All sound confession of sin must be made unto God.  God. So Psal. 51. 4. Against thee, against thee only have I sinned.  
And what is the reason hereof?  
First, because it is God, that is most offended with 
Reas. 1.  sin, his Law is transgressed, his displeasure incurred, and his revenge provoked; and what reason have I to confess a debt to him, to whom I owe nothing? God is the party offended, therefore I must go to him alone.  
Secondly, he only can properly forgive sin: Who 
2.  is a God like unto thee, that passest by the sins of thy people, saith the holy man? The jews that were blind in many things, yet could see well enough, that only God could forgive sins: and indeed who can remit a debt, but he to whom it is due? therefore S. john saith, If we confess our sin, he is faithful to forgive us, Chap. 1. 1, 9  
Thirdly, confession is a part of prayer and divine worship, whereof it is said, My glory I will give to none other. 
3.  Isa. 41. 8.  
Fourthly, this is manifest by the sense of such as truly confess, who need many compassions; but, great are 
4.  thy tender mercies, O Lord, Psal. 119. 156. and he is rich in mercy, Ephes. 2. 4. All the mercy that can come from Man or Angel, is but a poor mercy, a little mercy, which can do no good to the satisfying of the debt, or canceling the bond. Men and Angels are but children, in whom are drops only, but God is the Father of mercies, in whom is the sea and seat of mercy.  
But how can a man make his sins known to God 
Quest. 1.  by confession, seeing he knows them before?  
First, it pleaseth God so to speak of himself, and to 
Answ.  suffer us to speak of him, as we ourselves are capable. Thus he brings himself in, like an earthly judge; who, though he know the facts of the prisoners, yet seems for the orderly course of justice not to know them: as Gen. 18. 21. Come, Let us go down and see, if it be according to the cry of Sodom: how can he go down, who is every where? and how can he but see, who is all an eye? but thus he speaks after the manner of men. So he saith to Abraham, Now I know thou lovest me, who sparedst not thine only Son for me. God knew Abraham's love to him before, but now Abraham knoweth, that God knows it.  
Secondly, men are said to hide their sin, when they seek to extenuate or lessen, or conceal any necessary circumstance of it: or seek colours and shifts, that it should not be presented naked and bare as it is, in the Lord's sight: and then it is said to be hid from God, not that it is so indeed, (for it is so much the more manifest to God:) but because it is so in the corrupt judgement of the sinner; which folly soon took hold of Adam after his fall, who thought himself well hid from God with trees, and his sin with leaves.  
But seeing God knows all so well, why must we confess 
Quest. 2.  to him?  
First, not to make God know any thing which he 
Answ. 1.  knows not, but he will have us perform homage and duty to him, as an absolute Lord, and sovereign judge. So joshua said to Achan; My son, confess, and give glory to God, josh. 7. 19  
Secondly, that ourselves may take better knowledge of our sins, and humble our hearts in the sight and 
2.  sense of them.  
Thirdly, because this is a means, in which himself will be found merciful, and which he hath appointed for 
3.  us to attain ease and comfort by: we must take David's course here, if we would obtain an happy discharge of sin, as he did.  
But was not David far overseen, to confess only 
Quest. 3.  to God? Why did he not go to the Priest, and tell all his sins in his ear?  
Auricular confession of all a man's sins in the ear of 
Answ.  a Priest, as necessary to salvation, was not known in 
Non dico confitearis conseruo tuo qui exprobret, sed dicito Deo qui sanat, Chrysost. in Psalm. 50.  David's time: beside, he knew he had not sinned against the Priest, and therefore he cared not for his forgiveness; it was not the Law or bond of any Priest that he had broken, and therefore what had he to do to forgive him?  
Do you then condemn all confession of man to man? Doth not S. james say, chap. 5. 18. Confess one to 
Object.  another.  
We allow confession of sins to men: First, public: 
Answ.  Secondly, private: in sundry cases. Public confession, thus  
First, for the setting up of God's glory, with the shame 
1.  of a man's self. Thus did the holy Penmen of the Scriptures, 
Cases of public Confession to men.  writing of themselves, proclaim their own sins to all the world, that God might thereby be glorified, and his Church edified. And God's special providence hath detected in sundry persons those sins, which they have kept close by them, and forced them by a free confession unto men, to glorify God, as may be seen in achan's example. Gehazi, not confessing his sin upon examination of his Master, to whom God had detected him, was stricken with Leprosy: Ananias and Saphyra with death: jonas by his confession to the Mariners, glorified God; and the fruit was, They feared God exceedingly.  
Secondly, men must sometimes publicly confess 
2.  their sin unto men, for the good of the Church; as, when Christians have publicly offended the Church of God, they are to give public satisfaction by open and free confession: for hereby  
First, the truth of their Repentance is testified. 
Benefits of public confession to men, four.   
Secondly, God's mercy is publicly implored by the whole Church, which is forcible.  
Thirdly, a whole Congregation is instructed, and warned to take heed of like sins.  
Fourthly, the love of God's people is notably confirmed again to the party. Upon such a public confession and humiliation, was the Incestuous person received in again, 2. Cor. 2. 6. it is sufficient, that the same man was rebuked of many: and Act. 19 18. it is recorded of the believers of Ephesus, that being stricken with a great fear, they came and confessed their works before the multitude. It is much to be desired, that this public confession, being an ordinance of jesus Christ, were more practised in every congregation, than it is, or is like to be: for if those that sin openly, were rebuked openly, others would fear, 1. Tim. 5. 20.  
Secondly, we allow also private confession of man to man, in two cases: 
2.   
First, in private injuries between man and man: for by our sins we may also wrong men, as David did Vriah; 
1.  and here it will be meet to come and confess our fault to the party wronged, to testify: First, our repentance: Secondly, our sound reconciliation. This is intended by the speech of Christ, Luk. 17. 4. If thy brother trespass against thee seven times a day, and he come and say, It reputes me, thou shalt for give him. Yea, God himself sends Abimilech to Abraham, whom he had unwittingly wronged and offended, to reconcile himself to him, 
Gen. 20 7.  that he might obtain Abraham's prayers: So likewise he sent jobs friends, having wronged him, to job, to confess their fault, and get him to entreat of God's peace 
job 41. 8.  for them.  
Secondly, in trouble of conscience, to find peace, it is fit to use the help of some special man, minister or other, and being a man of wisdom, gifts, and secrecy, to confess to him both the trouble of conscience, and the cause of the grief: Of this the Apostle james saith, Confess one to another, & pray one for another. Now in this case, 
jam. 5. 16.  although the Minister should be the fittest man, as having a learned tongue and studied in the cases of conscience, to minister unto a weary soul a word of comfort inseason, and hath special promise to be heard, as being a minister of reconciliation between God and his people; and it is not for nothing, that the Lord useth this reason to Abimelech, Go to ABRAHAM, for he is a Prophet: Yet that place shows, that the troubled conscience is not to be tied to one person, nor to a Priest, but to be performed also to private Christians.  
Hence we may see, how far all this differeth from 
1. Difference of Christian confession from Popish and Auricular.  Popish Auricular Confession: For, first, we hold it not a matter of absolute necessity, to confess unto men, as they do; but that there be cases, wherein it may be convenient or necessary. Secondly, we urge not confession of all sins, with all the circumstances to be necessary, 
2.  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 Kingdoms: all a King's revenue cannot maintain so many intelligencers, as make known so much to the Pope, as this common leaguer of confession, in all States, and Courts, and Houses, yea, bosoms of men and women.  
Thirdly, it is a fit means to know the disposition of all persons, by which they know where to have fit agents for their villainies, fit Patients for their lusts, resolute Catholics to stab Kings, and blow up Parliament houses: But we leave it free, and to be only of those sins, which most trouble the conscience, and hinder the peace of the soul.  
Thirdly, we enjoin it not at set times, as once a year 
3.  at Easter, but only when the forenamed occasions are offered.  
Fourthly, we say it may be made, not to a Priest only 
4.  or Friar, and their own Parish Priest; but, if the Minister be a fit man, then to him; and, if he be not, then to some other Minister, or in the defect of such a one, then to some ordinary faithful Christian, to whom he may discover his trouble, with the cause of it.  
And if all this be so, that confession must be made to 
Use 1.  God: then consider before thou sin, that thou must go back to God again, after thy departure from him by sin: the Prodigal goes from his Father, but he must come back again; if there be a going from God, there must be a returning to him; if thou hide thy sin, thou must again uncover it.  
Secondly, if sin must be confessed unto God, then do it sincerely as before God. In all things, the heart 
Use 2.  and tongue ought to agree, because the Lord made the one, to express the other; and so our Prophet in this confession suffered not his tongue to run before his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  wits, but he thought he would confess, and confessed: so in all the parts of God's worship, the first thing respected is the heart; whereas contrarily many in confession, public or private, have one thing in their mouth, another in their heart.  
Again, 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 darkness nor night can cover thee, for that is as day to him, with whom is no darkness: and therefore it is a bootless thing to seek to hide thy sin from him, he heard thee lie, swear, and forswear; he saw thee drunken, and committing uncleanness; thou couldst not fly from his Spirit, his fiery eyes did look on thee, himself stood at thy elbow.  
Thirdly, if thou confessest unto God, then in confession ever set thyself before God, and this will season it 

Use 3.  
Necessary attendants of Confession. Rom. 6. 21.   with necessary qualities: as first, thou wilt bring shame in thy face, and an holy blushing, as it is said, What fruit have ye of those things, whereof ye are now ashamed? And it is hollowness and impudency to offer to confess foul sins, without blushing and shame before God. Oh, said the holy man Ezra, I am confounded and ashamed to lift up mine eyes unto thee: A good heart, seeing Gods eyes to be set on his nakedness, stands aghast, and ashamed in itself, and there is no quietness to it, till it be covered with the garment of Christ's righteousness: Ezek. 16. 61, 62, 63. Then thou shalt remember thy ways, and be ashamed, and confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, etc. Secondly, if thou settest thyself before God in confession, it will breed anguish and sorrow of spirit, for that sin which is confessed, as the converts, Act. 2. 37. were pricked in their hearts in conscience of their sins; there will be inward grief for offending a good God, and grieving his good Spirit.  
Thirdly, it will bring in a purpose to leave and forsake that sin which is confessed, and all other. Can a man, setting himself before God, confess that sin which he purposeth to live in and hold and not forsake? this is but to ask leave to sin.  
Nay, the setting of a man's self before God, will bring in a resolution to renounce all sin, as Hos. 14. 9 Ephraim shall say, What have I more to do with Idols?  
Fourthly, it will bring in a secret, but most earnest desire of forgiveness, for it cannot but consider in God: First, the Majesty offended: Secondly, the danger of his wrath, which is a consuming fire, and an execution of all the plagues written in the book of the Law: and thirdly, the riches of his mercy, in providing so precious a means of redemption, which neither man nor Angel could once think of, 1. Pet. 1. 18.  
Fiftly, it breeds a reforming of that which is amiss, and an healing of the error, as Zacheus did, Luke 19 8. Lord, half my goods I give to the poor: according to the counsel of Samuel 1. 7. 3. If ye be come again to the Lord with all your heart, put away the strange gods from among you.  
Sixtly, it breeds an holy fear for time to come, because it beholds God's eye upon every sin, his anger on every one, till by the blood of Christ he be appeased, his mercy in forgiving, that he may be feared; and this fear abates the rage of sin: nay, it will fear the occasion, and hate the appearance of evil, 1. Thes. 5. 22. and the garment spotted with the flesh, Jude 23.  
Seventhly, there is a mourning and complaining under the burden and bondage of sin: Oh, who shall deliver me from the body of this death! saith Paul: and Isa. 63. 17. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear?  
Eighthly, there is great desire, 2. Cor. 7. 11. namely, a longing to satisfy Paul and the rest of the members of the Church, with desire to be restored to their favours and fellowship.  
Ninthly, Confession to men: For duties of Piety and Charity must go together, or else all is abominable, as appears, jer. 7. 9 10. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say; We are delivered, though we have done all these abominations? So Isay 1. 11. What have I to do with your sacrifices? etc. for your hands are full of blood, verse. 15.  
Against myself.] This is the second branch of the manner of David's confession, he will confess against himself. Hence note, that He that will truly and sound 
Doctr.  confess his sin, must become his own utter enemy, he must 
A true confessor must be his own utter enemy.  set himself against himself as much as possibly he can. So did DAVID here, he shamed himself to all posterity, and spared not his own name, though a King, so GOD might have the praise of his mercy, and the Church the benefit of his example.  
job 42. 6. When job was reproved for his inconsiderate words, he broke out at last into this speech, I abhor myself, and repent myself in dust and ashes. He is a great enemy, that hates man; but far greater, that abhors him: yet so was job to himself. Daniel in his prayer saith, I am confounded and ashamed to look up to heaven, shame and confusion of face belongs unto us this day, Dan. 9 5. etc. So close doth he follow the matter against himself. 1. Tim. 6. 13, 15. Saint Paul rippeth up his own grievous sins, in such sort as his greatest enemy could not have spoken more against him, than he spoke against himself. He was not contented to call himself a vile person, but (as though he had said too little) he adds that he is the chiefest of all sinners. Who could more accuse the poor Publican than he did himself? Oh, I am not worthy to lift up mine eyes to heaven, Luc. 18. 13. and the Prodigal Son, I am not worthy to be called thy Son, Luc. 15. 18, 19  
And good reason it should be so: for  
First, sound confession is called a judging of ourselves, 
Reason. 1.  1. Cor. 11. 31. Now in the course of judgement, there are four things, all against the party to be judged: First, arraignment; and this in confession is, when we present and summon ourselves before the bar of God's justice: Secondly, examination; and this is, when we narrowly inquire of ourselves what we have done: wherein as the King's Attorney sifteth out, and exaggerateth every circumstance of the crime against a Traitor, to make it seem as odious as may be; so should we sift out every circumstance of our sin, to make it as vile to our own eyes as may be, so as our hearts may be convinced: Thirdly, conviction or pleading guilty, and confession; & that is, when with the penitent Thief, our souls can say, We are righteously here, and justly laid under God's indignation, worthy to be cast into Hell. And never was he truly humbled, that is, more ashamed to confess sin, then to commit it: Fourthly, there is an execution and holy revenge, 2. Cor. 7. 11. and this is, when we beat down our bodies, and mortify our members, and undertake good duties, that the like occasions may be prevented for afterward. These parts of an enemy doth every humbled soul take up against itself, when it judgeth itself before God; and who can be a greater enemy to himself, than he that doth so?  
Secondly, it is an essential difference between the 
2.  sound confessions of the godly, and the slubbered confessions of the wicked; the godly renounce themselves and their sins, but hypocrites do not, they never learned the first lesson of Christianity, which is selfedenial, their minds are set upon evil works, and therefore how can they be against them? They repent not but with a repentance to be repent of.  
Thirdly, all the accusers and enemies, that the child of God hath, if they be put together, cannot object half 
3.  so much against him, as he can against himself; men may speak much, but not so much as himself. And therefore if he deal truly between God and himself, he will so shame himself, as all his enemies cannot. And for this end, God hath seated the conscience in the middle of the soul, as a judge of the actions, and hath given it an eye, to pry into the secrets of the heart, and cleared this eye in the regenerate, to discern more evidently the own estate, & given it a voice to follow the sinner with hue and cry, to make him pronounce the sentence of guiltiness and death against himself; and all this is to justify God in any judgement he brings upon us, and to glorify him when he brings us out by any deliverance: But as for the wicked, the eye of conscience in them is dazzled, or quite put out, and lets them go on to their condemnation.  
Fourthly, a godly man must become his own greatest 
4.  enemy in confession of sin, because grace must carry a man further than nature can do: nature can make a man hate sin, but other men's rather than his own, Gen. 38. 24. judah thought whoredom worthy of burning (as it was the custom in those days,) in his daughter in law Thamar, but not in himself; when the tokens he had left with her were brought forth, than he could confess she was more righteous than he, than away with burning; whereas, if she were worthy to be burnt, then much more he. But grace looketh rather upon a man's own sins, than another's, accounting them more venomous, poisonful, odious, and hate-worthy then another's. We hate all Serpent's deadly, yet not so much those in another country, as these in our own, nor one that is ten foot off, as that that is hard by; the nearer he is, the greater is our antipathy and hatred against him. Now seeing every sin is a Serpent, therefore we must hate every one, but that more especially which is nearest and upon our hands, as the Viper upon Paul's, to shake it off as he did.  
To come now to the Uses:  
First, this lets us see what is the nature of sin, whatsoever 
Use 1.  men conceive of it; they think not of it as of sin, if it have either profit or pleasure with it, but hold and hug it as a sweet morsel under their tongue, they conceive a great sweetness in it; whereas indeed it makes a man his own greatest enemy. If he never repent, it is an intolerable evil; but if he do repent, he sees that the sweetness of it is bitter enough, such as makes him say, that the pleasure of sin is very dear, and bought at too high a rate.  
A man can bewail any outward commodity being lost, and say as jaacob did, I have lost this and this child, all these things make against me; So, I have lost such and such commodity, all these make against me: but, where is the man that can say, Lo my sins, these are they that make against me? But let the wise be persuaded never to think of sin as of a friend, to fall into too familiar acquaintance with it, but know that it is such an enemy, as thyself must be thine own greatest enemy for it, or else God will.  
Secondly, must a man set himself against himself 
Use 2.  in his confessions? then this taxeth the practice of many men:  
First, of sundry, who will neither deny their sins, nor yet confess them. They will not deny them for shame, because it is against their knowledge & conscience; they should seem to pull the Sun out of heaven, and deny the light of Nature, if they should say they do not sin; and as for confession, they will confess none, though never so sinfully done, they deal gently with them, and are loath to fall out with their friends; faults they will confess them and oversights, and infirmities which every man hath, sins of weakness, though indeed of wickedness, such as are done by the strength of corruption never resisted.  
Thus through ancient acquaintance they cannot leave them, they look so amiable and lovely, thus they flatter themselves in sin: but if ever such come to be reconciled to God again, they must put on another person, and deal in earnest against them, before they can see God friendly in the pardon of them, they must call a spade a spade, that is, confess sin to be such as indeed it is; If the question be: what is the vilest thing in the world? The answer must be, These sins; and, Who is the vilest person living, the answer may & must be, Themselves.  
Secondly, others have set colours on their sins, that they might never see the hateful and ugly face of 
2.  them: as  
First, anger and hastiness, when a man is all on a sudden flame, and burns all about him, for no just cause; What will he say? Why, it is but spirit, or at worst heat of nature, and he cannot do withal, it is soon past & over. Well, an enemy to his sin would conclude it to be spirit indeed, but an evil one, and an heat which is kindled from the fire of Hell.  
Secondly, excessive pride, though men outrun their degrees, and outwear all fashions, in attiring themselves most immodestly, so that a man may read in broad letters, and great characters, the lightness of a light mind, yet they say, it is but ornament or complement, or at worst, the fashion. An enemy now to sin would esteem it, as indeed it is, a fashion unbeseeming such as profess mortification, & a fashion whereof the Apostle saith, Fashion not yourselves according to this world, and not maintain them with Principles drawn out of the devils Catechism.  
Thirdly, prodigality is but kindness of nature, covetousness but frugality, drink after the manner of the Gentiles, but society & humanity, Impudence and complement, but good education; Lukewarmness in religion, but good discretion & policy: and, though Christ gave himself to purchase a people zealous of good works, yet it is thought a man's praise to be no meddler, and to be zealous is counted nothing but to outrun the bounds of godliness. Thus Satan had taught the world a trick to harden men's hearts, and hinder them from sound peace and repentance.  
Thirdly, others so tender their names in their public sins (which are as manifest as a nose on a man's face, as we 
3.  say:) as they shrink from showing themselves in open confession against themselves, and that when God's glory, and the good of the Church, yea the peace of their own consciences calls for confession. But far are they from the affection of a zealous heart, which would make them turn against themselves and their sins, in returning to God. This would have thought that David should have had more care of his credit then thus to rip up his sins, but David was of another mind than they.  
Fourthly, those (truly so called) Puritans and Catharists that need not repentance, being whole men, in full conformity with the image of GOD, so deified, that they cannot sin. These are to be branded with that odious name of Puritans, and not they that confess their sins, and labour to prevent them for time to come. And Papists rather are true Puritans, who say they fulfil the Law, and need not say, Forgive us our debts, because GOD is rather indebted unto them by their works of supererogation: let men lay the vile reproach of Puritanisme (which is an heresy) upon these, rather than the godly not deserving it.  
Thirdly, this is a ground of instruction, how to carry 
Use 3.  ourselves towards them that are afflicted in soul, and sound humbled, that we aggravate not their sins, or the danger of their estate, but rather comfort them, seeing they can and do speak more basely, and think more vilely of themselves than we can do. It is the part of a miserable comforter to add sorrow to the afflicted. Old Eli should have had more compassion on Annah, and not have been so inconsiderate as to say she was drunken: Oh my Lord (said she) I am not drunken, but my soul is troubled within me, 1. Sam. 1. 16. It was the fault of jobs friends, that in stead of comfort, they went about to prove him an hypocrite; Of such the Church complaineth in the Canticles, Thus I was wounded in the house of my friends. If Gods children's estate be already heavy, they lay it heavier on them: But, blessed is he that wisely judgeth the poor.  
Fourthly, seeing in confession of sin a man should become his own greatest enemy, we must conscionably 
Use. 4.  use the means to become our own enemies, not the enemies 
Quest.  of our bodies, but of our own body of sin. 
Answ. 1  And what are these means.  
These: 
Means of sound hatred of our own sins.   
First, let us search and sift ourselves, our estates and ways. Zeph. 2. 1. Fan yourselves, fan yourselves, O Nation not worthy to be loved. Lam. 3. 40. Let us search and try our ways, and turn again unto the Lord. Let us carry lights into our souls, to see the secrets of them. jer. 3. 13. Know thine iniquity: How? by the Law of God, whereby 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. l. 1. de anim. c. ult.  cometh knowledge of sin: the more insight into the Law, the more sight of sin & misery: being right itself it is index sui & obliqui, showing us what to do, and what is done amiss. See jer. 6. 8.  
Secondly, let us take knowledge of the rottenness 
2.  and corruptness of our nature: for if we could see our nature aright, we should find just cause enough to hate ourselves, it being a stinking sink, a filthy puddle, and an impure fountain that sends forth muddy streams, a bitter root sending out odious fruit, such as whereby we show ourselves enemies to God and righteousness, having the spawn of all sin in our hearts.  
Thirdly, meditate on the greatness of sin, examine 
3.  in what degree and circumstances thou hast sinned, and, as thou hast risen in the degrees of sin, so rise accordingly in the degrees of humiliation and hatred of them, and of thyself for them. A low degree of humiliation will not serve David and Manasseh, when their sins are in high degrees.  
Fourthly, let us look upon our sins in the numberless 
4.  kinds of them, in the fountain and streams of them, in wandering thoughts, idle words, and profane hurtful actions; sins by omission of good, and commission of evil; sins of knowledge and presumption or of ignorance, Psal. 19 12. for many sins we know not, which we must give up to the Lord to be searched by him, and by his mercy either to be brought to our remembrance, or graciously passed by; sins of youth, or past, to repent us of them; and of age, either present, to groan under them, or future, to fear and prevent. In regard hereof say, Lord, who knoweth the errors of this life? they are in number as the hairs of our head.  
Fiftly, let us labour to see the danger of our sins: for he that sees an evil, will be the more careful to prevent 
5.  the danger of it.  
First, see the danger of sin in the infinite Majesty 
Wherein the danger of sin consists: six things.  of God offended, for he will set himself stubbornly against all offenders, that have not set themselves against themselves, in regard of their sins, and put forth his wrath in flaming fire, to render vengeance upon the disobedient.  
Secondly, in trampling under foot the blood of the Covenant, as an unholy thing: God sent his only Son 
2.  Christ jesus from heaven to take our nature upon him, and to shed his blood for us, and yet in sinning we tread it under foot: what a dangerous thing is this? See Heb. 10. 29.  
Thirdly, in quenching the motions of God's good Spirit, who hath often striven with us in the ministery, 
3.  and betrusted us with his gifts and graces; Ephes. 4. 30. 1. Thes. 5. 19  
Fourthly, in staining our honourable profession, which we should rather have adorned and beautified, as though 
4.  other men would not debase our profession enough, unless we do too. We should walk worthy of our high Calling, 1. Thes. 2. 12. and in holiness, whereunto we are called, chap. 4. 7. being Saints by calling, 1. Cor. 1. 2. and aught to be holy, as he which hath called us, is holy, 1. Pet. 1. 15. What a shame is it to infringe so excellent privileges?  
Fiftly, in repetition of sin, when we commit the same sin again & again, every year, month, week 
5.  and day, yea every moment of the day. Better had it been for us to have been Gentiles and paynim, who never knew the truth, then to hear sin reproved, and yet rush presumptuously into it, and after repentance to wallow again in the mire; See 2. Pet. 2. 21, 22. it is a pitiful and lamentable thing, that a man should wash himself from sin by repentance, and then go and pull God's vengeance upon him again by tumbling himself in them.  
Sixthly, and lastly, the danger of sin is great, because 
6 Sins against many means.  we have sinned against such great means of sanctification, as namely, first, against our vows, made in baptism, and renewed in the supper, or which we have made of ourselves upon certain occasions, that we would do such or such things no more: all these we have kept very slenderly, or not at all, whereas civil honesty requires performance of a promise, made to man: and is it nothing not to keep touch with God, who hath commanded us to keep touch with men? Remember the precept, Eccles. 5. 3.  
Secondly, against the light and checks of conscience, and is this nothing? Christ saith, This is the condemnation of the world, that light is come into the world, and men love darkness more than the light: Rom. 1. 18, 21. We read, that God plagued the Gentiles for neglecting the means of knowledge by the creatures; how much more will he punish us, that profess the light of grace, and yet spurn against it, as if we were still in the night of darkness? how many among us live in a number of sins more odiously, than did many of the Gentiles, who could live somewhat civilly and honestly, in respect of our outrageous enormities?  
Thirdly, against many of God's corrections, both in ourselves, and in others: when a child receives no good by correction, we think his parents will go near to thrust him out of doors; so is it between God and us. See an excellent place, Dan. 5. 18. to 29. Because we are no whit benefited by other men's chastisements, the sentence is not far off, but is already pronounced against us, We are weighed in the balance, and found too light.  
Fourthly, against the great mercies of God: this doubles the sin in God's sight: 2. Sam. 12. 7. to 13. the Prophet Nathan exaggerates David's sin, by showing him the particular benefits, wherein God had remembered him, and concludeth; the greater Gods love was, the greater was his ingratitude and forgetfulness.  
What a number of mercies have we in this one, that the glorious light of grace shineth so bright upon us in the Ministry, whereby we may be put in mind of God's exceeding love, and what he deserves at our hands, and what are our sins against him, which give him just occasion to remove his blessings from us? Let us look to it; if we do not use these large blessings conscionably, our sin will be so much the more heavy in the punishment. Let us confess our sins, and unthankfulness especially, and in our confessions, become enemies to ourselves, (for we see true confessions are to be thus qualified) and that by these means prescribed, which may help us thereunto.   

And thou forgavest the punishment of my sin.]  
DAVID had made himself an enemy to himself, and now to obtain that which he laboured for, he makes God his friend; this is the fruit of serious confession. Thou forgavest] The Word signifies to wipe off all the score, namely, the debt of sin and of punishment. The punishment] or rather, iniquity of my sin (as the Word may be better translated) that is, my wicked sin; as if he had said, Though it was against my conscience, a foul, filthy, and bloody sin, yet thou madest it, as if it had never been.  
God forgiveth sin two ways: first, in his own secret counsel, according to his own decree; and this is, when he accepts the satisfaction of Christ, for the sin committed against him. Secondly, actually, upon humiliation and repentance; and this is, when he puts forth actual forgiveness in men's own consciences, whereby he persuades them, that their sin is forgiven. And this latter is here spoken of: David's sin was remitted before by faith in the Messiah, but now the remission thereof is testified to his own conscience: and hence he comes to retain his former joy, and his mourning garment is turned into a garment of gladness; he had now a comfortable experience of his happy estate. Now in that David thought and purposed to confess, and then it follows presently, Thou forgavest: note that  
So soon as ever a sinner doth truly, and sound confess 
Doct.  his sin, the Lord doth presently follow with forgiveness: 
Remission of sin followeth a sound purpose of confession.  remission of sin doth immediately follow a very intent and purpose to confess it. Prou. 28. 13. He that hideth his sin, shall not prosper: but he that confesseth and forsaketh it, shall have mercy. There must be forsaking of sin with confession, to show the soundness of it, and then presently follows remission. And why?  
First, it is grounded on God's faithfulness, who hath 
Reas. 1.  made a promise, for this fruit of confession; 1. john 1. 9 If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. As if he should say, God of his infinite mercy, hath promised to all true penitents and confessors, that he will forgive and never remember their sins any more, he must stand to his promises, or else he should be unfaithful: and he is just (saith the Apostle) to forgive; a man would have 
1. john 1. 9  thought, he would rather have said, He is merciful to forgive: no, but he is just to forgive the sins of true believers, because they are all satisfied for, their whole debt is paid, and God's justice will not let him demand the same debt twice, of the surety, and of the debtor.  
Secondly, true confession is a fruit of sound conversion, 
2  at the first act whereof, all a man's sins are done away, although the tidings of it comes not so soon to his own conscience. This appears in the example of David here; he no sooner said, that is, truly resolved to confess, but the Lord remitted his sin, and prevented him, saying, Thy sin is put away, thou shalt not die: see the story, 2. Sam. 12. 7, 13. The prodigal son says, He will go to his Father, and whilst yet he is coming, before his confession, his father sees him a far off, runs to meet him, falls on his neck, and kisseth him.  
Thirdly, true confession is a sign of adoption. Now where this is, there is a heart resolved to seek God, so 
3.  that a man puts off all his former hatred of him, and the affections of his heart are sanctified, to desire peace and reconciliation with God: this cannot proceed from a heart that is now at enmity with God, as it was by nature, but which is a friend, and reconciled. A wicked and reprobate person can desire salvation out of self-love, and to save his skin, but not properly reconciliation: but a godly man desires God's love and friendship, and reconciliation with him, for his own sake, more then, and above his own salvation.  
Fourthly, remission must needs attend sound confession; because this confession is joined with some kind, 
4.  and seed of saving faith, which, be it never so small, is a fruit of the sanctifying Spirit, and makes a man partaker of Christ, and in him of God the Father with all his blessings: for in this confession, as we have noted, there is  
First, a denial of a man's self, which is a work of the renewing Spirit, which whosoever hath, he is the child of God.  
Secondly, there is in it an apprehension of God's merciful nature with application, and taking hold of it for himself; which application is either not at all, or false in the wicked.  
Thirdly, there is in it a true touch, which holds on in seeking God; whereas in the wicked, there are some good wishes and confused apprehensions: but, being without sincerity, fall off, and come to nothing. Whence we conclude, that true confession of sin goeth always with remission and pardon of it.  
But, how can confession be sound, before sin be pardoned, seeing nothing can be acceptable where sin is 
object 1.  not pardoned? it seems rather that confession should follow remission.  
To answer this, we must conceive, that in God, the justifying of a man's person, his sanctification, faith, repentance 
Ans. 1.  and confession are all given at once, at the same moment, because at the first act of grace, there is a change in the whole soul: but in respect of us, of our apprehension and application, one grace goeth before another; as the crack of thunder and lightning are both at one time: but we see one, before we hear the other, because our sight is more quick and apprehensive then ourhearing. Likewise these graces are wrought all together by God, yet in regard of us and our sense and apprehension, pardon comes after confession.  
Secondly, God in the beginning of our conversion gives us that grace, the which he doth not presently give 
2.  the feeling of. As a child in the womb lives and moves, but hath no knowledge of his life and motion: so God's children are in a comfortable estate, but they know not the comfort of their estate; God's graces in them are in so small degree, that they can scarce acknowledge that, which in truth is in them.  
But we see, that numbers of men have confessed their 
object 2.  sins, and yet had them not remitted. Saul and judas, and Cain confessed, and yet remission of sin did not follow, they were reprobates.  
The doctrine speaks of sound confession, such as they 
Ans.  had not: for first, it was not voluntary, but extorted: 
Unsound confession discovered.  Reprobates cannot say as David, I will confess, but are drawn out by head and ears of God thereunto; they would still have hid their sins if they could; therefore their confession was no freewill-offering, and so not sound nor accepted.  
Secondly, it seeks not ease of sin, but ease of sense, desiring only that God would take out of their conscience the horrors of hell, and it looketh on the punishment, not the offence done against God's Majesty.  
Thirdly, it proceeds not from a childlike fear of God, but servile, without any true purpose of godliness. Saul indeed said, I have sinned, I obeyed the people foolishly: but, though he thus confessed, yet he doth fear the people still; and therefore he saith unto SAMVEL; I pray thee honour me before the people: a true fear of God would have hated the occasion of sin, as well as the sin itself.  
Fourthly, it proceeds not from lowliness, poverty of spirit, or from meek and humble subjection to God, as the godlie's doth, who justify Gods proceedings, clear him in his judgement, repose themselves in his mercy, and wait with hope and confidence for a gracious issue, but with murmuring, pride, and hardness of heart, as in Pharaoh, or with final desperation, as in Cain and judas.  
But even the godly themselves will often bid battle to this doctrine, and say, Alas! if assurance of remission 
Object.  follow sound confession, what shall I think of myself? I have long bewailed my sins, and yet rest without this assurance; my case is not David's, either my confession is not sound, or my person not in the state of grace, or this doctrine unsound.  
We must distinguish between the presence of a grace and the sense of it; a grace may be there present, where 
Answ.  there is no feeling: there may be the presence of God's love, faith, and remission of sin, where there is no sense of them.  
How can this be, seeing faith is a full assurance and 
Object.  certain persuasion? can a man be thus persuaded, and yet not feel it?  
Yes: first, there may be faith, where there is no such 
Answ.  assurance, as many complaints of God's children in temptation do witness abundantly: job and David thought, God had quite cast them away, and hid his face in utter displeasure; here are believers and faith, yet no sense. Was Christ's righteous heart ever destitute of faith? did his Father ever cease to love him? surely no, we may 
Est quaedam derelictio, ubi nulla fuit tanta in necessitate virtutis exhibitio, nulla Maiestatis ostensio, Ber●.  not think so, and yet he said, My God, my God, why hast thou for saken me?  
Secondly, Christ's promise is, Blessed is he that believes, though he see not.  
Thirdly, We must distinguish between the want of faith, and the weakness of it: unfeelingness comes through weakness, and not always of the want of it.  
Fourthly, Prayer for that grace, which seems to be absent, is a sign of the presence; and, prayer for sense and feeling of pardon is a fruit of faith.  
Fiftly, There be sundry degrees and measures of faith; some Saints are as the week, which can smoke only and not flame, yet the least grain of faith layeth hold on Christ to salvation.  
Sixtly, In temptation it is sufficient, that God's children live the life of God, though they know not that they live. In a swoon a man lives, though he perceives it not; it is sufficient, that other men know he lives; a little embers lies under a heap of ashes; so God's child hath that in him, which shall support and sustain him unto greater perfection, though he know not his graces.  
First then, this serves to overthrow a doctrine of the 
Use 1.  Church of Rome, which is, that remission of sin doth follow Confession ex opere operato, that is, If one come and confess all his sins auricularly, than the very work wrought doth carry away pardon: But this is utterly false, that God hath tied remission of sin to the very work of Confession, because Confession is effectual only so far forth as the person confessing is a believer, sanctified, and justified. Else why was not Saul's sin remitted, seeing it was confessed? the only reason is, because he, as also Cain and judas, were not in the state of grace. First then, pardon belongs to the person, that is accepted through Christ, not to the work.  
Secondly, Papists speak this of confession to the Priest, which is the rack of the ignorant world, but David of confession to God which bringeth peace.  
Thirdly, their Absolution, which is pronounced on Confessors, is most blasphemous, and prejudicial to God's royal and high prerogative. The blind jews could say, Who can forgive sins but God? And, Nathan said not, I, but, God hath put away thy sin. So that this their absolution belongs not to any Prophet or Apostle, ordinary or extraordinary, nor to any of their successors; no, not to Christ himself as man. Which is the rather to be observed, to meet with their blasphemous opinion, for which they lay this ground.  
Christ (say they) was God and man.. As God, he had an absolute power to forgive sins: As man, he hath a proper power, and that is deriveable to the Priest, standing in Christ's place, to whom he delegates a power to forgive, as himself had power to forgive; and for this that place is brought, joh. 20. 21. As the Father hath sent me, so send I you.  
To answer this, We will not consider Christ as God; (for so there is no question, but he may, and doth forgive sin:) but two ways else: first, as Mediator, God and man. Secondly, as man, altogether of our nature if we were without sin. As Christ is Mediator and King of his Church, so he derives to his Ministers, not a power of remission, but a ministry of remission of sins; not to forgive sin, but to pronounce, that God hath forgiven it: this only hath he left to the Church. But as he is mere man, he hath no power to forgive sin, but as being the son of man, he is likewise the Son of God: In the time of his humiliation he said not, I forgive mine enemies, but, Father, forgive them, they know not what they do.  
As for the place, which they abuse to their irreligious opinion, we must note, first, that it is spoken of Christ to his twelve Apostles, and not of any evangelical Priests. Secondly, it importeth only a similitude and likeness between Gods sending of Christ, and Christ's sending of his Disciples, but not any equality, that suppose Christ as man had power to forgive sins, yet not that they should be equal unto him herein, and have the same power that he had.  
And the similitude stands in these four things:  
First, Christ was before all Worlds, ordained to be a Mediator: so they were ordained to the office of Apostleship, not of Priesthood.  
Secondly, as Christ himself was immediately called to the public execution of his office of Mediatorship, by the voice of his Father, as appears in his Baptism; This is my well-beloved Son, in whom I am well pleased: so were the Apostles immediately called by Christ's own voice: And this was their prerogative above other Ministers, to come from Christ's own bosom, as he did come from the bosom of his Father.  
Thirdly, as Christ in publishing the Gospel, had supreme and absolute authority to give Laws to his Church, from which there might be no appeal: So his Apostles had from him an immediate assistance of infallibility, so as they could not fail in their doctrine and writings; howsoever as men they might err, yet not as Apostles; so that from them there lay no appeal.  
Fourthly, as Christ was made a King and a Prophet, not only of the Church of the jews, but over all the Churches in all Nations: so the Apostles commission was not tied to any one Country, but they must go and teach all Nations.  
And thus it is true, that as God sent Christ, so Christ sent them; but all the while here is no equality: for to make ordinary Ministers equal to Christ in power, is to make them Mediators and redeemers, yea, gods.  
Secondly, this overthrows another doctrine of theirs, 
Use 2.  teaching, that no man can be persuaded of the remission of his own sins, unless it be by a special revelation, or by a moral certainty of works; whereas we see David here had this persuasion of forgiveness by neither, but by a certainty of faith upon true confession.  
Thirdly, seeing remission of sins is a fruit of confession, 
Use 3.  we see the error of silly ignorant people, that say, they are as sure of remission as any man in the world, they hope as well as the best, nay, are sure to be saved with the first; if any get remission of sin, they are sure it shall be they; and all this without sound confession. But how is this remission sealed up unto them? by what patents? they never had any doubting, no touch of conscience for sin, no dislike of themselves, they never confessed to the Lord against themselves; and therefore the Lord never answered them in assuring them of forgiveness. There is nothing yet in their lives but wickedness and rebellion; and therefore this is but a senseless presumption which destroyeth their souls.  
Others, not a few there are, that think to ease their conscience, by lessening their sin, or excusing it. Some say before the Angel it was their ignorance, and so mince their sin, and harden their souls, till the Lord be angry at their words, Eccles. 5. 6. Others seek to forget God, while he knocketh and urgeth their consciences. If they can thrust him out of presence, and put out the remembrance of himself, and the fear of his judgement, Oh then they be safe. But how are these men woefully deluded, that think themselves safest and best, when God is farthest off them?  
Others, when sin comes afresh upon them, draw their thoughts, and turn their sails another way, as when Saul's furious thoughts come upon him, they must be appeased by David's music, whereas remission must be gotten by confessing, and not by committing of sin. Some must have jesters to fill their hearts full of folly, to take God and all good motions and remembrance of sin out of their souls; whereas, of all the delights that ever Solomon tried his heart withal, we never read that he kept a jester or Foole. Some, when a warning piece of humiliation is shot off by God, have no better way to resist it, and to drive away the qualms of conscience, then by sorting themselves with drinkers, gamesters, and good fellows, as they call them; and, as every man's delight draws him, so is his practice. But this is no other than the brawning of the conscience, far from lasting peace, which comes from remission of sins, and remission comes not from commission, but confession of sin.  
If men, that are now called to confession and repentance by the Word, or the Spirit, or any of God's works on themselves or others, will yet do as the hardened jews, kill Oxen and Sheep, and drink wine in bowls, and 
Isa. 22. 12, 13, 14  in the mean time deride the threats of God, and make a tush at these warning peals, let them fear and tremble, the end of such laughter shall be heaviness.   

Thou forgavest me.]  
THe person, that received this mercy, was David, a true believer, and a true penitent sinner; which teacheth us, that God remitteth not the sins of any, but 
Doct.  such as being touched with true repentance confess 
No man's sin pardoned, but the true penitent confessors.  them.  
job 33. 27, 28. God looketh upon men, and if one say, I have sinned, and perverted righteousness, and it did not profit me; he will deliver his soul from going into the pit, and his life shall see the light. He shall pray unto God, and he will be favourable unto him, and he shall see his face with joy, verse. 26. So also 1. King. 8. 47. If they turn again unto their heart in the Land (to which they be carried away captives) and return and pray unto thee, saying, We have sinned, we have transgressed, and done wickedly,— then hear thou their prayer in heaven, etc. This is the form of repentance set down for the people returning unto their God, Hoshea 14. 3. Take unto you words, and turn to the Lord, and say unto him, Take away all iniquity, and receive us graciously.  
What? cannot God, without the condition of repentance 
Quest.  and sorrow and confession of sin, remit sin, and confer favour upon sinners?  
Yes, if we speak of God's absolute power, whereby 
Ans.  he can do a number of things which he never will; he could have made 10000 Worlds, when he made but one; he could raise up of stones children to Abraham; Christ could have prayed for 12. Legions of Angels, and his Father could have sent them to deliver him, or he could without them have delivered him from the Cross, but would not. Thus if God would, he could remit sin without repentance and confession, and that without all impeachment of his goodness; because whatsoever he can will, is most just and good: but if we consider Gods actual power, and his revealed will, which belongs to us and our children, he cannot, because he will not: the 
Deut. 29. 29.  reasons hereof are these:  
First, it will not stand with his eternal decree, by which he hath tied the means and end together; the end is salvation, the means to come to it is faith and repentance. So God hath decreed, that a man's body should live by means; he could now preserve it without meat, drink, sleep, etc. but he will not, because it is against his decree. Again, God hath not eternally decreed to save all, but out of all a few, a little flock: now if he should remit the sins of the impenitent, and of unbelievers, than he should save all, and so the way to heaven should be the broad way, and not many, but, all should go in it; which was Origens' error, directly against 
Orig. in. Libro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God's decree and word.  
Secondly, it will not stand with the justice of God, to forgive their sins, who repent not of them, but rather love 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 have any justice, he must exercise it against such 
Est tamen quaedam Specialis Vniversalitas, Ambros.  as hate him, and reject all his commandments: but to save all, would prove him to be a God all made of mercy.  
Thirdly, God could have no mercy, if he should forgive the sins of all, good and bad: for there could be no difference between his mercy and his justice; this is mercy to some, to pull them out of the common corruption and curse of sin, and mercy only rejoiceth against judgement: if there were no judgement, neither could there be any mercy. Besides, will it stand with God's wisdom, to bestow and give mercy to him that refuseth and despiseth it, or to fill with mercy the vessels of wrath?  
Fourthly, where were God's truth, if he should forgive the sins of impenitent and unbelieving ones? what strength were in the curses of the Law, that the soul that sins, shall die? to what use could the promises of the Gospel serve? what use of the prayer of Christ for believers, that his Father would keep them in the truth? why did he put such difference between men, that he would not so much as pray for the World? What need of the death of Christ? of whom the Apostle saith, The Just died for the unjust, but so as they should be righteous in him: or, what need of any part of his righteousness and obedience, who fulfilled the Law for righteousness to every one that believeth?  
Fifthly, God hath made it a privilege of the Church, and the members of it only, to have their sins forgiven: So we say in the Creed, I believe the Communion of Saints, and remission of sins. Isa. 33. 24. The people that dwell there, shall have their iniquity forgiven: and 62. 12. They shall call them, The holy people, the redeemed of the Lord.  
Forgiveness of sins than is a part of the promise of God, made to those that are in covenant with him: jer. 31. 31, 34. The days come, saith the Lord, that I will make a new covenant; for I will forgive their iniquity, and remember their sins no more. Yea, this Psalm in the first verse, makes it a note of a blessed man, and a prerogative of the Saints.  
Sixthly, if God should bestow remission of sins in 
Qui iam vivit proùt vult, vivet aliquando proùt non vult.  general to all, what need is there of any grace, what use of the fear of God, of faith, & c? then we might set open all the doors of licentiousness and sin, and every man might do what he list without all restraint or bridle. So that to tie remission of sin to repentance, makes not only for our salvation hereafter, but also to correct and bridle sin here, and set us into the beginnings of eternal life, even in this present World.  
But how is this remission of sin free, if we cannot 
Quest.  have it without these conditions of faith, repentance, confession, & c?  
Yet is it still free: first, because, though it be not given 
Ans.  without these, yet it is not given for these, as our justification is free, though it cannot be had without faith, 
Fides justificat non nisicorrelatiuè.  because it is not given for the dignity of our faith. Secondly, even these conditions are not of ourselves, but the gifts of God, and so can merit nothing. Thirdly, faith and repentance are required not to show for what, but to whom remission of sins is bestowed, namely, to such only as have obtained mercy, and for whom Christ hath freely merited the same.  
This serves to confute a gross and ignorant conceit of many, who say, That God, who made all, will save all, 
Use 1.  and so lay all the care of salvation on God, and never trouble themselves in using the means. Alas, poor souls! No, no, never think that thou canst divorce what God hath coupled, namely, the end from the means; it is true, which Saint Augustine saith, He that made thee without thee, doth not save thee without thee.  
Why, say some, did not Christ die for all and every 
Object.  man? and shall not they be saved, for whom Christ died?  
To this the Schoolmen say, that Christ died for all 
Ans.  sufficienter, but not efficaciter: Christ's merits were sufficient to redeem 10000 Worlds, if they had faith to apprehend them, saith Leo. But we speak of the effectual shedding of Christ's blood, which was shed for many (not all) to the remission of sins, Matth. 26. 28. Secondly, Christ died for all, that is, for all those many, saith Augustine, namely, all the Elect, for the sins of 
Totus mundus de toto mundo exemptus & redemptus, Amb.  the World of the Elect: for there is a World of the Elect, standing of jews and Gentiles, who are brought to faith and repentance. Thirdly, all and every singular man cannot receive remission of sins, but only believers by the hand of faith, some of all sorts 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 deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience, Ephes. 5. 6.  
Secondly, by this doctrine we may see, that no man 
Use 2.  can be assured of remission of sins, but the true believer, who truly repenteth of his sins. Every man indeed will profess in his Creed, that he believeth the remission of sins: but this is but a vain blast in the most, whose sins bind them over to eternal death. Only the true believer hath the right marks of remission of sin, which are these.  
First, he only is weary and heavy laden, and sees his 
1. Notes of a man discharged of his sins.  need of Christ, whereas the wicked are whole in part, or wholly, and need not the Physician.  
Secondly, only he hath a spirit free from guile, which is made a note of remission, vers. 2. Of all other 
2.  we may say, as Peter did of Simon Magus; Thy heart is not right with God: one man's heart is a temple of God's Spirit; another hath not the Spirit of Christ, and therefore is not his.  
Thirdly, only a true believer hath the consequents 
3. Fruits of remission of sins.  and fruits of remission of sins, from which, as from fruits, we may go to the tree: as  
First, the first of them is regeneration, he is borne of 
1.  God, and sinneth not, that is, he hath not reigning sin with him, nor sin unto death, because the seed of God is in him: as for others, who profess remission of sin, they are slaves to their sins, and these have dominion over them.  
Secondly, another is a daily purging and cleansing of 
2  the relics and remainders of sin, as 1. john 1. 9 God is faithful to forgive us, and to cleanse us from all unrighteousness: he that hath his sins covered, hath them also cured. Of Christ it is said, that he came by water and blood, etc. He that is made whole, goes and sins no more, that is, he fears sin for time to come. Profess then remission of sins as long as thou wilt: If Christ wash thee not, thou hast no part in him; if thou be'st as 
john 13. 8.  foul as formerly thou wast, every man but thyself may see what thou art.  
Thirdly, a third fruit is faith working by love, and this love worketh: first, towards God, who is much loved, 
3.  because he hath loved and forgiven much, Luk. 7. 47 and much praised for so happy a change. But the wicked are haters of God, and never care for his presence, for his word or children or Sabbaths, and yet they hope vainly for forgiveness of sin. Secondly, it works towards man, and manifests itself in forgiving our brethren and enemies. The godly look upon the commandment, Ephes. 4. 32. Forgive one another, even as God for Christ's sake forgave us. But alas! many pray, Forgive us as we forgive our debtor, and therein plainly curse themselves; for their mind's lust after envy and wrath, and hence are those common speeches; I may forgive him, but I will not forget him, and, He may come in my Pater noster, but not in my Creed: A manifest sign, that God hath not forgiven thee at all, and that his forgiveness of thee is not to forget thee nor thy sin.  
Thirdly, here is refuge for a weary soul, and a burdened 
Use 3.  conscience: dost thou want the voice of joy and gladness in thy soul, and liest groaning under the burden of sin? be not dismayed, for in that thou canst approach God's presence in the full and free accusing of thyself, in complaining of thyself, and judging thine own soul, here is a sound ground of comfort, thou art he, who hath right into the tree of life; thou art he, on whom the Lord will look in mercy, thy repentance and faith entail pardon of sin unto thy soul.  
Fourthly, is it so, that God remits only the sins of 
Use 4.  repentants? then above all things labour to attain this grace of repentance, and testify it in sound confession before God; In the Courts of men, confession brings shame and punishment, but in Gods, a cover and reward. In great Princes Courts, no mourner might come; and therefore joseph must put off his prison-garments before he come to Pharaoh; but none but mourners are accepted in God's Court; mourn therefore, and bewail thy sins; this alone can assure the heart of remission of sin.  
Oh, I have repent long of my sins, but feel no 
Object.  such assurance.  
Yet fear not, but join to these endeavours these 
Answ.  helps:  
First, use conscionably the Word and Sacraments, which make known and seal up to the believer the pardon of sin by Christ; meditate and feed on the promises which are made to the penitent.  
Secondly, grow up in humility, every day be more low in thine own eyes than others, and beware of pride, because it becomes thee to be humble: for the more contrite the spirit is, the fitter it is for God's Spirit to dwell in.  
Thirdly, use earnest and daily prayer for the earnest of the Spirit, to witness unto thy spirit, that thou art the child of God: for he, being the Comforter, must bring these comfortable tidings to thy heart, he must apply the promises of life and salvation.  
Fourthly, take heed of actual sins, which grieve the Spirit, and are as water to quench the comforts of the same; especially beware of presumptuous sins, which wound the Spirit most, and most prevail over thee: Psal. 19 13.  
Fifthly, exercise thyself to godliness, and to the duties of sanctification in thy general and special calling, and this will assure thee of the presence of the good Spirit leading thee.  
These things if thou failest in, blame thyself if thou walkest heavily and uncomfortably; God will be found in his own ways, and no other.   
VERS. 6. Therefore shall every one, that is godly, make his Prayer unto thee in a time, when thou mayest be found: surely in the flood of great waters they shall not come near him. 
Having spoken of the main Doctrine of this Psalm, concerning the justification of a sinner before God, wherein David placeth true blessedness, we come now to the sundry uses of that Doctrine, in the rest of the Psalm, being the second part of it. The first of them concerneth Prayer, in this verse, where of there are  

Two parts: 

First, the practice of a godly man, Therefore shall every, etc.  
Secondly, a promise made unto it, Surely in the flood, etc.    
In the former are these four points: 

First, the inference of it, Therefore, or, for for this cause.  
Secondly, the Person praying, Every godly man.  
Thirdly, the person to whom he must pray, To thee.  
Fourthly, the time, When thou mayest be found.     
Therefore:] that is, because I have had experience of thy love, and thou hast answered me graciously in my request, every one that is in the like misery and touch of conscience as I was, shall use the same means as I did, to obtain the same mercy. This dealing of thine with me shall be an instruction, and encouragement to every humbled soul, to take the same course for comfort as I did; David's experience shall teach all the godly to seek God in their distress: Hence note, that▪  
Those are the best teachers, that can speak from experience 
Doctr.  of the Lords working in themselves. Psal. 91. 
Those are the best teachers that can teach from their own experience.  The Prophet teacheth confidence and security in God, to those that are under the secret of the most High, but the best ground he thought was to lay it on his own experience, verse 2. I said to the Lord, O my hope and fortress, that is, I had a good cause so to say; and then follows, Surely, he will deliver thee from the snare of the hunter, etc. So likewise the Apostle Paul being to persuade, that the remnants of corruption cannot condemn the regenerate man, Rom. 8. 1. he enforceth it from his own experience, thus, For the Law of the Spirit of life which is in Christ jesus, hath freed me from the Law of sin and of death; as if he had said, Of like things and persons there is the like consequence, My infirmities are not imputed unto me to death, no more shall yours.  
The reasons of this point are these:  
First, he that hath a flame in his own heart, may easily 
Reason 1.  kindle another, and he that doth not first edify his own heart, shall not be so meet to edify and speak to the heart of another; a godly man's zeal will warm such as are by, when another shall speak but coldly.  
Secondly, this man shall deliver the Word with much certainty and assurance, because he speaketh with feeling. 
2.  A man may out of reading and light of understanding be powerful in speech, and yet want the seasoning of grace, and speak of many delicates which are upon the King's table, whereof himself never tasted: but he that hath tasted and fed on them, shall both speak more, and more certainly, and be better believed.  
Thirdly, he that hath experience of the Word he teacheth, will build every way, not only by doctrine, 
3.  exhortation, and reproof: but also first, by example, which greatly prevails and urgeth men to glorify God in the day of visitation: Secondly, by Prayer in secret with God for his people: his experience of the sweetness of godliness inflames his affection as Paul's, whose love to his country was such, as he could have been contented to be accursed for their salvation, he wisheth all like him, and that every man had part in Christ as he hath, and as earnest is his endeavour. And this prayer of faith hath great power with God, and a promise of blessing upon a man's self and his labours, which another wants.  
Fourthly, God giveth more special gifts and experience to special men to this purpose, to enable men to his 
4.  work: as 2. Cor. 1. 14. We were comforted in our tribulation, that we might be able to comfort them that are afflicted, with the same comforts wherewith God hath comforted us: plainly noting, that he is not so fit to comfort others, who hath not experience of the comforts of God himself. The same David professeth of the matter of knowledge, Psal. 40. 10. I have not hid thy righteousness within my heart, but have declared thy truth and salvation, and have not concealed thy mercy and truth from the great congregation: where he shows, that his first care was to confirm and strengthen himself by God's promises, and, when God had taught his heart, he would and did publish, not only God's truth, but also his mercy and salvation unto others; namely, that which his own soul had experience of.  
Fiftly, a good teacher is the Physician of men's souls: now a good Physician is the experienced Physician that 
5.  can find out the disease and malady of sin, and hath approved medicines to cure a sinful heart, not so much out of books and reading, as out of practice, that knows the danger of sin in himself, and thereby hath pity and love to remove it in another. And hence in the Law 
Ad hoc opus, quò quis sanctior est, eò tardior est.  no man might be entered into the ministery before he were thirty years old, that the Priests might first learn to teach and be of some ripeness and experience, before they taught others. Whence Nazianzen saith, Our Lord was thirty years old, before he began to be a Preacher: & tu magister vis fieri antequam discipulus: yet is it he that teacheth all, had need learn of none, and therefore we should learn before we teach.  
But whether may an unregenerate Minister save and 
Quest.  convert a man?  
I move this question the rather, because many can 
Answ.  scarce be persuaded to hear such, whose lives are scandalous, as being unworthy to take the Word into their mouths, and unable to convert or amend others. In satisfying of whom, I would not any way confirm or hearten Ministers, who being Physicians cure not themselves, or who like the images in highways point others the way, but themselves stir never a foot in it, or like the file, which smootheth other things, but itself remains rough. Howbeit even of these, I know no restraint in the Scripture or let, why they may not be means of conversion to others: The Reasons that move me to think so, are these:  
First, the ministery is Gods own ordinance, and the power of it stands not in the person of the messenger, 
1.  but in the work of his own spirit. 1. Cor. 3. 5. Paul may plant and Apollo's may water, but God must give the increase. The fruit of preaching is not left to the highest Ministers in the New Testament, not to Evangelists, no nor Apostles. A gracious Prince gives a Pardon to a condemned person: Now suppose he should send it by the very est miscreant in his Kingdom, doth the Pardon lose his virtue therefore? or were he not mad, who should therefore refuse it? So, a Physician sends a sovereign potion or cordial by some rakehell boy in the shop; doth this hinder the work and virtue of the Physic to him that takes it according to the direction? The case is the same, and showeth that the Word is not made worse by his unworthiness, who bringeth it.  
And neither doth the worthiness of the Preacher make the Word effectual▪ the best being but earthen vessels, in whom God puts this heavenly treasure, that the power might be known to be of God, and not of men, 2. Cor. 4. 7. and, Rom. 1. 16. it is the power of God to salvation, to every one that believeth; and not of man.  
Secondly, the praise and glory of our conversion must 
2  wholly be ascribed unto GOD, whereas this conceit would much turn it off upon man. And if a man shall say, that an unregenerate Minister can go as far in converting a man as a regenerate, it will not seem unreasonable, to him that considers first, that God often doth excellent good and great works by bad agents, wherein he gets himself the more glory of his wisdom, power, and goodness. Secondly, where God gives a man a calling, he may and doth often bless the work, which is his, though not the person working. Thirdly, that the whole work of a man in converting others is external, which this man can perform as well as he that is converted: for the true preaching of the Word is the parent of faith, and wholesome doctrine is the immortal seed of our new birth, which none denies but many unregenerate men do and can deliver. Fourthly, that unless God give more than the most gracious Preacher can give, nothing can be done; nay, that God gives more by a Minister then himself hath, be he good or bad. Augustine was first converted by Ambrose, and afterward went far beyond him in light and in grace, & so David outstripped his teachers, Psal. 119. 98, 99 And doth not God herein make his glory shine, and manifest himself to be the giver of all that grace, when the instrument conveys more than itself hath?  
Thirdly, why hath the Lord thought good to send both sanctified men, and unsanctified? Balaam speaketh 
3.  Scripture: Saul is among the Prophets: judas teacheth and worketh miracles among other Apostles: and in the day of judgement many shall say, Lord, we have preached and wrought miracles in thy name, whom Christ never knew, but will say to them, Depart from me, ye workers of iniquity. Why doth he make the Word in a sanctified man's mouth oftentimes the savour of death? Why are we straightly commanded to hear wicked men that sit in Moses his chair, and to do what they say, if there were no savour of life in their work; and if that of the Prophet were not true, Isai. 55. 10, 11. The Word of God (who ever brings it) returns not in vain, but accomplisheth the work, whereunto he sent it; and if the ministery of unregenerate men were always without efficacy?  
We deny not but he may prepare to conversion, and build the converted, and condemn the wicked; but, to 
Object.  win men to salvation, we are not persuaded of his ability.  
What? is the Word in his mouth strong meat; and cannot it be milk too? and why should God use him in 
Answ.  the one chief end of his calling, and not in the other? no reason can be given.  
Fourthly, the Apostle Paul, seeing many false Apostles preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not purely, but of envy and pride, 
4.  Phil. 1. 15, 18. disdained not, but said, I rejoice that Christ is preached any manner of way: Gaudet in re, non in modo, saith one: He knew that if Christ were preached, some would lay hold on him, and be called out of their estate of Heathenism and Gentilism; and that though the preaching of these evil men did not themselves good, yet it was good for the Church. They were like the builders 
Doctor Ecclesiae benè docendo & malè vivendo, instruit Deum quomodò eum debeat condemnare. Chrysost.  of Noah's Ark, who built an Ark for others, and perished themselves. And why was Paul so careful, lest while he preached salvation to others, himself should be reprobate? 1. Cor. 9 27. if a man might not himself miscarry, preaching salvation to others.  
Oh, but God hath promised no blessing to his labour, but a curse, Psal. 1. 3, 4. the ungodly shall not prosper as 
Object.  the godly do.  
First, the work of an unregenerate Minister, that is called by GOD, is God's work, and not only his. 
Answ.  Secondly, his work shall not prosper to himself, nor he in it; but I know nothing, that can stop God's mercy, why it may not be prospered to another. Thirdly, those promises and threats in the first Psalm, concerning the prosperity of the godly, and unhappiness of the wicked, are not directly meant of outward things or earthly, but of inward and spiritual; & thus the wicked never prospers in any thing he takes in hand, and thus the godly never miscarry, but all things are turned to their best.  
Luke 22. 32. Christ said to PETER; Thou being converted, 
Object.  strengthen thy brethren: therefore a Minister had need be converted, to do good.  
Not so, but Christ only promiseth Peter, that when 
Answ.  Satan hath sifted him, he shall be raised again, and being restored out of his fearful sin, he must by his example and experience, confirm sinners against distrust and despair, as having known Gods special goodness, in drawing him out of so great a gulf, as his denial was.  
But the reward of saving souls and converting men, 
Object.  belongs not unto an unconverted Minister, namely, to shine as the Stars for ever and ever; Dan. 12. 3. therefore he converts none.  
The place is meant of faithful Ministers, who with 
Answ.  desire, faithfulness, and in God's manner and means convert men, as the former words of the verse intimate, They that are wise, shall shine as the brightness of the firmament: according to that of SALOMON; He that winneth souls, is wise: Prou. 11. 30. that is, he is wise, first for himself, and provident for his own good, and the blessed reward; and then for the Church, discharging faithful service unto it: Such a wise man the Apostle Paul would have Timothy to be; Take heed unto thyself, and unto learning, and continue therein: for in so doing, thou shalt save both thyself, and them that hear thee: 1. Tim. 4. 16. 
Nequicquam sapi ●, qui ●● non sapit.  But the unregenerate man takes not heed to himself; and therefore is not wise for himself, neither shall shine as the stars: beside, he that doth a good thing, but not well, doth utterly lose his reward.  
And thus I have fully cleared this question: Let none be so fond, as to refuse the alms of the King, because he gives it by an Amner; or a precious gift of his father, for the lewdness of the carrier: Elias refused not his meat, because a Raven brought it, but looked unto God, who sent him with it: so do thou hear the Word as God's word, 1. Thes. 2. 13. not as man's, that it may work effectually in thee; look not so much to the messenger as the message.  
To come now to the uses of the point.  
First, it shows, that it is great need, that a Minister be a good man, both for himself and others, and have 
Use 1.  experience of God in his own soul. For if the Word be only in his mouth, it may do others some good, but himself none: if in his book alone, then when his book fails him, the Word fails him: but if with Marry, he ponder things in his heart, the word which he keeps, will keep him. For this purpose he must labour to find the Word, which he delivers, to be first effectual to beget faith in himself; and add prayer for the Spirit, who works freely where he will; else his Word, which God makes powerful in many of his hearers, shall be a dead letter unto himself. And no marvel: For many wicked men may and do speak of great points of religion, of the state of God's children, and of cases of conscience, but without any taste or experience, or comfort and certainty in their own hearts of the things they speak; a form of knowledge they have attained, which is merely historical, and a booke-learning, and speak as they that tell of strange Countries and wonders, of which they have read, but never saw them. Such men God often discovereth, by letting them fall off even from that they know; their speech, their practice bewrayeth them to be Atheists, as in heart they ever were, as may be seen by experience of many great Lights that have done much good.  
Secondly, let private Christians learn hence to observe their own hearts, and Gods dealing with them, 
Use 2.  that they may be able to speak feelingly, in teaching and comforting others. Let them learn to obey from their heart, the form of doctrine delivered, let them be transformed into the truth taught and professed: he that doth this, will prove an excellent Light and pattern of godliness in the Church, be his course of life never so private.  
Thirdly, we must all benefit the Church by our experience, 
Use 3.  as David did communicate this his experience of God's goodness to all: For first, we receive no gift, but the whole Church hath a right in it. Secondly, by communication thereof we show our love, which is liberal and communicative; Love edifieth, saith the Apostle, 1. Cor. 8. 1. Thirdly, every member being graced, graceth the whole body: as an ornament, suppose a ring on the finger, decks not the finger only, but also the person. Fourthly, the end of Gods giving of his gifts, is to traffic for him and his people: did men think of this, they durst not hide their talents, and be unfruitful as many are, much less use them to the hurt of the Church, and disgrace of the godly, as not a few do.  
Again, in this inference (therefore) David give us to understand, that this work of God's mercy shall not only not die in himself, but survive for ever, and refresh the godly of all ages; hence note, that  
The ordinary works of God's mercy upon his servants, 
Doct. 2.  are not recorded for them alone, but for every 
Every godly man must make use of God's mercy, manifested to any one.  godly man to make his use of them. Deut. 29. 29. Things revealed belong unto us and to our children. And Rom. 15. 4. Whatsoever things are written aforetime, are written for our learning, etc. We will prove 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: we may see it thus:  
All examples of Scripture concern either God or man: If God, it is some work of mercy or judgement: If man, it is an example either of virtue or vice: Now all these are for our instruction.  
First, the works of God's mercy to his children. I am. 5. 17. to teach us how merciful GOD is to hear the prayers of his Saints; and to let us see how much the prayer of the faithful, if it be fervent, availeth, he induceth the example of Elias, who prayed, and shut and opened the heavens.  
What tell you us of Elias, that was rapt in a fiery Chariot? What are we silly worms to him? 
Object.   
Yea, but Elias was a man subject to the same infirmities, and therefore though thou be a man subject to many 
Answ.  infirmities, pray thou also: for the hearing of prayer depends not upon the worthiness of the person (suppose Elias himself) but upon God's mercy in Christ; that is, man's merits: So was Elias his prayer accepted, and so shall thine. And to further our hope and confidence, in the same place is alleged the example of job: Ye have heard (saith the Apostle) of the patience of job, and what end God put to it.  
Ob. Alas! What tell you me of job, a just man, fearing God, not a man like him on the earth? Sol. Oh, but the Lord is very pitiful and merciful unto us, as well as unto him, if we be righteous as he was. In our Text, David found mercy when he confessed. Ob. Alas he was a man after Gods own heart, and a special type of Christ. Sol. Yet he was but a godly man, and therefore shall every godly man find the like mercy upon repentance as he did. Paul was received to mercy being a grievous persecutor and blasphemer. Ob. Oh he was a man rapt into the third heavens, a chosen vessel. Sol. But he was received to mercy, that God might in him set out an example of his long-suffering unto them, which afterward should believe to life eternal, 1. Tim. 1. 16.  
Secondly, the works of God's justice are written for our instruction, as 1. Cor. 10. 11. All these things came on them for ensamples to us, on whom the ends of the world are come. The Corinth's might have said, What have we to do with the examples of those, that lived in the Old Testament? we are baptised and receive the sacraments, so did not they. Sol. Not so, but they ate the same spiritual meat, & drank the same spiritual drink in divers signs: and then he applies the examples, that if they sinned as their Fathers, they should be as deep in judgement as they were. Luc. 17. 32. Remember LOT'S wife: many hundred years after, Christ calls his hearers to remember her. So 2. Pet. 2. 6. the Lord made Sodom and Gomorrah an ensample to them that should live ungodly.  
Thirdly, examples of the virtues of the Saints are written for our imitation: Rom. 4. 22, 23. Abraham believed, and his faith was counted to him for righteousness. Ob. But he was fully assured, the Father of the faithful, and an eminent man: what is that to us, who are far behind him? Sol. Yes that it is: for this was not written for him alone, saith the Text, but for us also, to whom our faith shall be imputed also for righteousness. What if thou art not in the degree of Faith, which Abraham was in? Be sure thou be a son of Abraham, and it is not the strength of Faith, but the truth of it, if it be but a grain, which layeth hold on Christ. Moses his meekness, jobs patience, and Joseph's chastity are recorded for our learning.  
But if we must imitate all the obedience of the 
Object.  Saints, we must imitate Abraham in killing our children.  
The Doctrine extends itself only to ordinary facts, 
Answ.  and not to extraordinary ones, such as this and others are: the godly must be imitated in all that obedience, which they yield to the common rule of life, but not in special commandments. jer. 19 4, 5. The jews after the example of Abraham did offer up and burn their children, thinking, that because Abraham pleased God in offering his Son, so should they: but the Lord reproveth and condemns their fact, saying, I never commanded this, nor spoke it, neither came it ever into my heart; namely, not in the Law and commandments which bind all; it was only a special trial of Abraham. That place therefore is the ground of this distinction, to follow the Saints so far as their examples are ordinary in virtue: yet we may make some use 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; Be ye followers of me, even as I am of Christ; we must not follow him being rapt into heaven, or speak all tongues, etc. but so far as he expressed Christ's virtues 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 patriarchs instruct us, as well 
Instruunt Patriarchaetā errantes quam docentes.  erring as teaching us; for their slips show: First, that it is not the strength of grace by which we stand, but God's power: Secondly, that the best needs mercy, and is far from merit unless, it be of death: Thirdly, that we had need raise ourselves up by repentance after every fall as they did: Fourthly, we must hereby provoke our own watchfulness, and, while we stand, take heed lest we fall: for if such great Okes be shaken, what shall we poor shrubs expect?  
The reasons of the doctrine are these:  
First, drawn from the scope of the whole Scripture: 
Reason 1.  all which, and every part of it, tendeth to make the man of God perfect and fit to every good work, 2. Tim. 3. 16. Now if every godly man, or man of God must be made perfect by the Scripture, then must every one make use of God's ordinary works to any of his servants.  
Secondly, God is unchangeable, and the Spirit ever 
2.  like himself; look as his course hath been towards his children in times past; so he will still deal, proceeding by the same rule of justice and mercy: he never takes a wicked man by the hand, neither did any innocent person ever perish under his hand; as a just God he punisheth like sins with like judgements, and remembers mercy to the godly, because mercy pleaseth him.  
Thirdly, God would not only describe a way to life in the Scriptures, but also hath there set before us leaders 
3.  and guides in that way; whence there is not a virtue in all the Scripture commended in the precept, but it is exemplified and made to shine in some pattern, and that for these two ends: First, that the godly might have full and assured direction: Secondly, that the wicked, despising both holy doctrine, and holy example, might justly be condemned.  
Fourthly, God would set a testimony of his grace 
4.  and glory in his children, whom because they give witness to his truth, and proceedings, he calleth a cloud of witnesses: Heb. 12. 1. First, because in their life and conversation they witnessed by word and deed to God's Church: Secondly, in their death many of them witnessed by their blood: Thirdly, hereafter they shall witness for or against us; The Saints shall judge the world: and therefore every godly man ought to make use of their example.  
And is this so? then this first overthrows that wicked 
Use 1.  and tyrannical practice of the Church of Rome, which takes away the Scriptures from the laity, as unnecessary for simple people, though they be the deeds of their inheritance, as if God had only entered covenant with Monks, Priests, and Regulars, and not with Christian men and women, who may not know either what God hath promised on his part, or expecteth on theirs. But if according to our doctrine all must make use of the foresaid examples, than they must have the Scripture to know them by, being therein registered.  
When God gave his Word to the Hebrews, he wrote it in the Hebrew tongue, a tongue familiar to them, and gave charge that every one should teach it their children, and derive it from one generation to another. After when GOD would propagate it to the Gentiles, and the Monarchy came to the Grecians, God put into the heart of Ptolemy Philadelphus to provide seventy two of the most expert Hebrews, skilful in the Greek, to translate it into Greek, which language was generally known in all Nations of Europe, Asia, and Africa: which translation of the Septuagint is extant at this day. Afterward, when the Roman Empire prevailed, and the Latin speech began by that means to be most common, God would have the Scripture translated into Latin; to what other end, but that it should be read and understood, and remembered & practised of all, because it concerned all?  
But why do the Papists thus coffer up the Scriptures now? the true cause is, that the light thereof may not discover their works of darkness: but what say they? Oh it is dark and obscure, hard and knotty, a breeder of heretics, and matter of strife.  
What? did God give the Scripture for a remedy, and is it turned to poison? did it once serve as a hammer to bruise errors? and now doth it serve to breed them? was it once profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to improve? and now to impair the truth? Did God send it for a doctrine 
2. Tim. 3. 16.  of peace? and is it now no other than a makebate? All controversies must be decided by it, and peace established on earth with God and men. The Word is a Lantern, and the Commandment a Light, and plain to the simple, Psal. 19 7. and 119. 130. And is it now so dark, as no man can see his way by it? hath God given all rules of doctrine and manners of faith and life, and not only that, but witnessed all his way with man in examples of mercy and justice, encouraging piety and virtue, and punishing the contrary? and all in vain? what could the Lord do more to make it easy and plain, and fit for instruction, than he had done?  
In a word, by removing the Scriptures, they do not only deprive men of saving doctrine in the precepts, but also of the chief help of godly life in the practice of believers.  
Secondly, if every godly man must make use of God's 
Use 2.  ordinary dealing with his children, than we must take the counsel of Bildad to job, chap. 8. 7. I pray thee look to the examples of the former age, and prepare to search of thy fathers; namely, whether if thou be pure, God will not awake to thee: look whether any pure in heart were ever forsaken of God, and as thou shalt find, so conclude, that God will deal with thee too; make this use of their example.  
And we must not only observe God's ways with them, but also their ways with God, following their ordinary examples in virtue, and watch ourselves against their vices. Many search into the lives of the Fathers, and there spy Abraham perhaps lying, Noah drunken, and Solomon with many wives; and hence they bolster themselves in sin: they allege the example of David for adultery, and of Paul for rage against God and the godly: but this is to walk by the dark side of the cloud with the Egyptians to destruction; therefore let us turn to the light side, to the Saints graces.  
Ye shall have some, that being exhorted to piety, and 
Object.  to a narrow watch over their ways, will say presently, Do any thus or thus, as you would have us? why, then we shall be singular, we shall have no company.  
I wish men would consider their ways by this rule: If 
Ans. 1.  thou seest no godly man before thee, suspect that way, and get out of it: but howsoever, few in the world walk in the strait way to life, because few find it; yet look to the Word, and thou shalt see on all hands, some or other in that way, there thou hast a cloud to follow, to go when it goes, to stand when it stands, so thou be on the light side of it; a notable guide through this pilgrimage of our life.  
Oh, there is no example of such precise carriage, as 
Object.  you would have us take up, none but a few straitlaced Ministers urge or keep it.  
Yes, look to the Scriptures, and thou shalt find such 
Ans.  as have gone before any that are now living: it would be counted too much preciseness now, to walk with God, as Enoch did, or for Masters to instruct their families, and call them to an account for what they have heard, and yet Abraham did so. If a man should be ever plodding in the Word, to draw good lessons from it, he shall be counted but a Bible-carrier; whereas David meditated on it day and night, and Marie laid up, and pondered the Word in her heart: these would be surely accounted too precise, if they were now living.  
Oh, but if a man stand on these precise points, he shall be generally condemned. 
Object.   
What then? David cast away all such by-respects, and Moses forsook all, even Pharoahs' court, to abide reproach 
Ans.  with Christ, Heb. 11. 24, 25, 26. the Apostle left all and followed him, and the Saints always counted the reproaches of Christ above the treasures of a Kingdom. They so ordered their families, that they would not brook a liar, a swearer, a deceitful person, a profane and scoffing Ishmael, all must be cast out.  
Oh, than we shall shortly do our work ourselves. 
Object.   
But David did so, Psal. 101. 5, 7. and other of God's 
Sol.  children: are we not also counseled, Heb. 12. 16. that no profane person be amongst us? Thus we see, that there is no such strictness, but an example thereof may be found in the Scripture: therefore let the world scoff and laugh while it will, yet the godly must make use of these examples.  
Thirdly, we must hence learn to be ready to speak of our experiences of God to every godly man, that others 
Use 3.  may learn from us to trust in his mercy: so doth David, Psal. 66. 16. Come & hearken, all ye that fear God, and I will tell you what he hath done to my soul. Thus are Fathers charged to tell their children, and the children their children, concerning the Passeover, and the stones that were pitched in jordan. So Hezekiah said, when longer life was granted him: Isa. 38. 19 The living, the living shall confess thee, as I do this day, the father to the children shall declare thy truth. And by this means there shall be a succession of men still upon earth, to tell of the mercies of God when we are gone; and so, while we in our own persons shall do it in heaven, others by our means shall do it on earth.  
Fourthly, here is a note to know, when a man makes right use of the Scripture, not only when he believes 
Use 4.  the story, (for so do the devils:) but when he affects it, applieth it to himself, mingleth it with faith to make it profitable, to admonish himself and others by it. Hence issue three great benefits.  
First, a Christian shall be in no condition, but he shall be able to parallel his estate in some of the Saints, he shall see his own case in some of them, and so shall obtain instruction, direction, and consolation by them.  
Secondly, we shall testify to God and his Saints, when our lives shall be exemplary, and conformable to godly precepts and examples.  
Thirdly, in the day of judgement, we shall have all the Saints, patriarchs, Prophets and Apostles to witness with us, and for us. In a difficult case, a man would give all he hath for a witness on his side; and we in this great assize of life and death shall have the witness of all the godly; God shall stand for us, the practices of the Saints shall justify our practices; if we justify their practices here, they shall justify ours hereafter.   

Every one that is godly.]  
HEre is the person that must pray, the godly, and every one of them. The word translated, godly, signifies in Hebrew two things: first, one whom God showeth mercy unto, a gracious man, in favour and grace with God: so the elect are usually called vessels of mercy, that as a vessel is filled with liquor, so are they with God's mercy. Secondly, it signifies one that showeth mercy, a merciful man, which is a property of a godly man, who is like his father, merciful as he is▪ the lionish and wolvish nature is put off, and he is become humble, meek, gentle, as the Lamb and the little child, Isai. 11. 6.  
Out of the former consideration we may note, that  
Only the godly man is fit to pray, or, only he that 
Doct.  hath grace, can pray for grace; vessels of mercy can pray 
Only he that hath grace, can pray for grace.  for mercy, and none else. Prou. 15. 8. The sacrifice of the wicked, is an abomination to the Lord: but the prayer of the righteous is acceptable unto him. Genes. 4. 4. The Lord had respect to Abel and his offering: but unto Cain and his offering he had no respect. Now by faith Abel offered a better sacrifice than Cain, Heb. 11. 4. First, His person was accepted, because he was in Christ, and then his sacrifice. james 5. 16. The prayer of the righteous availeth much, if it be fervent. Ier 11. 11. Though they cry unto me, I will not he are them. What is the reason? see it in the tenth verse, They turned back to the iniquities of their forefathers, which refused to hear my words, etc.  
The reasons of this point are these: First, he must be a 
Reason 1.  good man, that must pray a good prayer, a good tree that must bring forth good fruit: a bad man cannot make a good prayer; for such as the root is, such is the fruit.  
Secondly, he only can pray aright, that hath the Spirit of prayer, which teacheth us to cry Abba Father, this 
2.  is the Spirit of adoption, Rom. 8. 15. neither doth God know any other voice, but the voice of his own Spirit. Ephes. 6. 18. Pray in the Spirit.  
Yea but it is said, Luk. 11. 13. the holy Ghost is given 
Object.  to them that ask him; therefore he can pray and obtain the Spirit, that wants him.  
The scope of this place is not to show, whether the 
Answ.  holy Ghost or prayer go before; but to show how those that receive the Spirit, are to be exercised; who, where he is, lieth not dead or idle in the heart, but stirs up desires and groans unspeakable.  
But how can a man pray for the holy Ghost and obtain 
Object.  him, when he hath him already?  
By the holy Ghost is meant, first, the gifts and graces 
Answ.  of the holy Ghost. Secondly, the inward sense and feeling of him in the heart: thus we may pray both for increase of his gifts, and for a comfortable sense and feeling of him: for neither of them is ever so great, but we may still pray for more, to have them increased. Shall we not pray for daily bread, because we have bread? or shall not we say, Forgive us our sins, because we believe the remission of our sins? yes, because we pray for God's staff and blessing on the former, and a more full and comfortable feeling of the latter.  
Thirdly, only the godly man can pray, because he only hath the promise of prayer: all the promises of life 
3.  in grace and glory, are made to godliness; the promise to be heard in prayer, is made to the godly man, joh. 15. 7. If ye abide in me, and my Word in you, ask what ye will, and it shall be given you. How can he ask mercy, that hath no part in mercy? or how can he be heard in mercy, to whom mercy belongs not?  
Fourthly, because only the godly man hath faith, without which nothing can please God: this faith assureth 
4.  us of that we ask, and issueth from justifying faith; see 1. joh. 5. 13, 14. That ye may believe in the name of the Son of God, and this is the assurance, that if we ask any thing according to his will, he heareth us. Faith is an hand or arm, by which we lay hold upon blessings: if once we be persuaded that God hath given us Christ, we will easily believe that he will give us all things with him; for he that gives the greater, will not deny the less. Our Saviour, when diseased persons came for bodily health or ease, was wont to say, According to thy faith be it unto thee: so in all our requests, the presence or absence of faith gives our prayer return: according to the weakness or strength of the arm of faith, so is the coldness or abundance of comfort to our heart: so that faith only gives taste and relish to the prayer, which a believer makes.  
Fifthly, Christ in his prayer teacheth us to begin with Our Father, teaching thereby, that he must call God Father, 
5.  who must pray acceptably; and that includeth sundry childlike affections, all concurring in a rightly disposed person to pray, as first, Reverence and fear, when he comes before his heavenly Father: A Son honoureth his Father; If then I be a Father, where is mine honour and fear? Malach. 1. 6. Secondly, a childlike boldness, coming through Christ to a Father full of mercy and compassion, pitying his children more than earthly parents can, Isa. 49. 15. By Christ we have boldness, Heb. 4. 16. Thirdly, love to God as to a Father: for a godly man seeks not himself in prayer, but God's glory with his own shame. Fourthly, charity and love to our brethren: for when we come into the sight of our Father, we dare not bring prayers in one hand, and malice in another, but pray, Forgive us as we forgive.  
Sixtly, only the godly man can pray acceptably, because 
6.  he alone hath removed the bar and partition-wall, that stood between God and him, bringing repentance and godly sorrow for sin with him. The blind man could say, God heareth not sinners, that is, impenitent ones; but he heareth those that are repentant. Psal. 66. 18. If I regard wickedness in my heart, the Lord will not hear me. Incense in the Law was a type of prayer, yet in Isa. 1. 13. the Lord tells the jews, who came in their sins, that incense was an abomination unto him: God hates our incense, our prayer, if we come with profane hearts as they did; he neither receives it from us, nor we any good thing from him; but a godly man hath removed this rub.  
First, Note hence the miserable condition of an impenitent 
Use 1.  sinner, and of an ungodly man, that is without remorse, and wallows in unconscionable sins: he cannot pray, he never prayed in all his life, he was never 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 sin, his prayer is abominable, Prom. 28. 9 as often as he went about to pray, he did nothing but multiply sin against God; he mumbled up a few prayers and fared accordingly.  
If this be so, than it seems unlawful for the wicked 
Object.  to pray; if he pray not, it is condemnation; if he pray, it is no less.  
He is bound to pray, but not to sin in prayer: in the second Commandment he is enjoined to bow 
Answ.  down and worship God in prayer, and the third binds him ever to do it well, lest he pray in sin, and so take God's name in vain. Alas then, what must he do? 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 oftentimes, and 
Object.  granteth what they ask, as peace unto Ahab upon his humiliation.  
God heareth what a wicked man saith in prayer, and yet hears not his prayer, no, not when he gives the same 
Answ.  thing that he asketh: for, first, all that the wicked get 
How God heareth wicked men, or rather heareth them not.  from him, is external and common to good and bad, but no one favour of special grace. Secondly, he gives them even that in wrath and vengeance, not for their prayers sake. Thirdly, when they ask things good in themselves, and evil for them, not knowing to use them aright, he granteth in justice what it had been mercy to have denied; as chose, he heareth his children in mercy, denying them that, which they have sinfully asked. Fourthly, that which he gives, shall turn to their woe and misery, and shall but heap coals upon their heads, even wealth, prosperity, and dignity, all shall but make their sin out of measure sinful; whereas all things shall work together for the best to the godly, even crosses and afflictions. Fifthly, God gives nothing but by virtue of the promise; no promise but is by Christ; a wicked man hath no part in Christ, and therefore neither in the promise: a plain case. Sixtly, neither is the wicked man's prayer a means of granting the request, or obtaining his desire, so as God still hears not his prayer: for how can that prayer find access or acceptance, which is not preferred in Christ? but they are fed only by a general providence as the beasts are. Psal. 14. 4. The wicked man calls not on the Lord; that is, either prays not at all, or as good he did not. Let this be a motive to further our repentance: for else, if a man utter never so many words of prayer, God will not hear him: how just is it, that he that will not hear God, when he calleth, should not be heard of God, when he calleth? that he, that is a profane mocker of God, God 
Prou. 1. 28, 29.  should mock him in his destruction? that he that turns his ear from the Law, should have God's ear turned from him? that he should ask and not receive, that asketh amiss?  
How just was it upon the jews, who were cruel and of bloody hands, that God should hate their persons and prayers? and is it not as just, that unmerciful men, Oppressors, Usurers, Ismaels', quarrelers, whose hand is against every man, and every man's against them; hardhearted persons, that stop their ears against the cry of the poor, that they should cry and not be heard? Surely, the sentence is passed already, that judgement merciless belongs to him that shows no mercy.  
Secondly, this doctrine overthrows the idle conceit, 
Use 2.  wherewith numbers of men delude themselves; O, if they have but time at their death, to say, Lord have mercy, than they shall do well enough, though all their life they cast off all care and counsel. But what? Is the godly man he, that shall pray and find mercy? and shall profane wretches, that have set their faces all their days against heaven, think to be heard in the day of their distress and death? How canst thou then claim any one promise (and much less all) when thou never keptest the least condition of faith and repentance? How then shall God be just, who hath said, that he will laugh at such, when their sorrow cometh? Besides, we must 
Difference between prayers of the godly, and wishes of the wicked.  observe a great difference between the prayers of the godly, and the wishes of the wicked.  
First, the one is an earnest desire of the heart, prising greatly that which he desires; the other is but a snatch, or a sudden flash, out of an illumination of the understanding, but not out of any affection of the heart, because he underprizeth the thing prayed for, and will not sell all for it. That which others get with much labour and strong cries, a wicked man thinks he may only call for it, and have it; he will enjoy his lusts all his days, and then the last day promise reformation. No, no, God is not so prodigal of mercy, as to take thy leavings, and be beholding to thee for a little lip-seruice; in all the Scripture there is but one example of one received to mercy the last hour, think not that thou shalt be the second.  
Secondly, the one is a true desire with endeavour in 
2  the right means, and care to refer it to the right end; he will obtain heaven by Faith, Repentance, Mortification, etc. but the ungodlies proceeding is but a jump, to the end without the means. Cursed Balaam desired to die the death of the righteous, but he would leap over the life of the righteous; so, many leap over the means, and think to come to the end immediately; but twenty to one if they leap not too short. Simon Magus desired the gifts of the holy Ghost, but to a bad end, to make gain of them, and that he might be believed to be some great man, whereas a godly man aims only at God's glory in his own salvation.  
And thirdly, if every true desire hath assurance to obtain, because it must be directed by the Word, lifted up 
3.  by the Spirit, and encouraged by the Promise, then can no such unsettled and uncertain wishes, bring any comfort to the heart, when a man hath all his life long resisted the Word, despised the means of Faith, contemned the Promises, and grieved, nay, despited the Spirit, how can he have any comfort by his prayer? and, how can he have any elsewhere if not from that?  
Thirdly, this shows us, that the way to be heard of God in prayer, is to be godly, to bring Godliness and 
Use 3.  Religion, an heart mortified to sin, and quickened to grace, adorned with faith, and settled in good conscience. David's example of finding deliverance in trouble, and comfort in affliction of Spirit, belongs only to godly and humble men, that shall confess and pray as he did. If thou wilt be heard of God in prayer:  
First, get the notes of God's child upon thee, and thou 
Means to be heard in prayer.  shalt obtain mercy: for it is the privilege of a child to be heard, in whatsoever his father sees good for him. What saith Christ? If you, being evil, can give good things to your children, how much more will your heavenly Father?  
Secondly, become God's servant: for it was the usual ground of David's prayer, to say, Lord, I am thy servant, hear and deliver thy servant.  
Thirdly, get humility unto thee; for the sacrifice of God is a contrite spirit, Psal. 51. 17. such sacrifices he is well pleased with.  
Fourthly, the poor blind man showeth; the quality of that man whom God heareth. joh. 9 31. God heareth not sinners, but if any be a worshipper of him and doth his will, him he heareth. The same condition is required of him, that would speed in his suits. 1. joh. 3. 22. Whatsoever we ask, we receive of him, because we keep his Commandments, and do things pleasing in his sight. Ye ask, and have not, saith JAMES, because ye ask amiss: and when do we ask amiss? when we do not keep God's Commandments: but how shall we know that we keep them? Vers. 23. if we love one another: for charity is an undivided companion of true piety.  
To conclude this point; let us take jobs friends counsel unto him, Acquaint thyself with God, and he shall prosper thy way before thee, thou shalt cry unto him, and he shall hear thee, job. 22. 21.  
Now in the second place, in that the word translated (Godly) signifies a merciful man, note that 
Doct. 2.   
No service of God, or exercise of Religion, can be acceptable 
All acceptable service must be from merciful men.  to God, which is not performed by merciful men. All God's worship must be joined with mercy: for here it is said, The merciful man shall pray, Isa. 1. 11. to 16. God rejected all the jews services, because they did not fast from strife as well as from meat, and because their hands were full of blood. Zeph. 2. 3. Seek ye the Lord, all the meek of the earth; whence is noted, both that this is a denomination of a righteous man, to be meek, and that none but such meek persons can seek God to find him. Mat. 15. 5. The doctrine of the pharisees was, that if men brought oblations to the Temple, though they relieved not their poor Parents, yet God was well pleased with them: but the words following show, that this was but an hypocritical tradition, reversing the Commandment of God.  
Matth. 5. 7. Blessed are the merciful, for they shall obtain mercy: what is it that we ask for, when we come to do God his due homage, but to obtain blessedness and happiness? but this we cannot do, to be accepted, without mercifulness. So, Vers. 24. If thy brother have any thing against thee, go first and be reconciled, and then come and offer thy gift.  
Reasons of this point are these: First, those things 
Reas. 1.  which God hath joined together, no man must separate; but God hath joined together the works of the first and second table, the love of himself and of our brethren; of himself and of his image; of our forgiving our neighbours, and his forgiving of us; these are inseparably joined, and therefore we must not dissolve them. Hence, Isa. 58. 10. hypocrites pretending Religion, are called to break their bread to the hungry, that is the true fasting.  
Secondly, unmercifulness hindereth both the preferring of our prayers, and likewise the prevailing of them. 
2.  First, it cuts off prayer, 1. Pet. 3. 7. Husband's must dwell with their wives like men of knowledge, and take heed of strife, lest their prayers be interrupted. The very husband and wife, the nearest couple, cannot pray privately, if they do not put away strife; and how can the same but hinder public prayer also? The Spirit of God cannot light on a Christian, but in the shape of a Dove, as it did on Christ; the Temple that is fit for the holy Ghost to dwell in, must be merciful: see Isa. 11. 6, 7. Secondly, it hinders our prayer from prevailing, because of the promise and the threatening: the promise of being heard is made only to the merciful, that the meek shall inherit the earth, Psal. 37. 11. and that the Lord will hide them in the day of wrath, Zeph. 2. 3. So threatening is gone out against the merciless, even judgement merciless belongs to him that shows no mercy; and as a man judgeth, so he shall be judged, and his own measure shall be met to him again, Mat. 7. 1, 2. so that if a man be an Ishmael, rough against every man, God will be rough against him; and, if we be unpittifull, we shall be unpitied of God and Men.  
Thirdly, no sound worship can proceed but from a 
3.  sound Religion, and that is the Religion and wisdom which is from above, and the quality of it is that it is peaceable, jam. 3. 17. gentle, easy to be entreated, full of mercy, and good fruits. The Gospel which we profess, is a Gospel of peace, fostereth peace, and seeketh it by all means.  
Fourthly, so long as any a●e slaves to the deeds of the 
4.  flesh, it is impossible they can be acceptable to God: but debate, hatred, anger, rage, murders, are condemned for the works of the flesh, which shut a man out of heaven, Gal. 5. 21.  
But wherein stands this mercy, whereunto prayer 
Quest.  must be coupled?  
It stands in these things. First, in pitying the bodies 
Answ.  of men in their wants. Secondly, their souls much more. Thirdly, in supplying their wants, as relief, succour, comfort, counsel, etc. to be rich in good works, and restore them that are fallen, by the Spirit of meekness.  
This teacheth all of us that profess the doctrine of the Gospel and true Religion, and the pure worship of 
Use 1.  God, how we ought to be disposed, when we come to perform unto God religious duties, as prayer, etc. Those that come nearest to God to present service acceptable to him, must more especially look to this point, namely, to take heed of the spirit that lusteth after envy, and sets men in a rage against God's image and those of the same profession with them; and they must take the counsel of the Apostle, 2. Cor. 13. 11. Be of one mind, live in peace, and the God of peace shall be with you. And let us consider  
First, we are all members of one body, whereof Christ 
Motives to mercy.  is the head; nature teacheth one member to pity and help another; if one be ill affected, to get remedy for it; and so must Christians.  
Secondly, a meek and merciful spirit is much set by of God, and called for at our hands by Christ, of whom we must learn to be humble and meek: a sure note of one that is brought into Christ's Kingdom and sheepfold.  
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 revenge into our hands, it will prove but a sword to our own destruction.  
Fourthly, if we look at the recompense of reward, we are to be provoked to the works of mercy. As a man sows, so shall he reap, sow mercy and reap mercy, sow liberally, and reap liberally; God gives seed to the sour, 1. Cor. 9 10. and makes men rich unto the works of mercy, ver. 11. How was the poor widows oil increased, when she sowed mercy to Elias in his want? She had sufficient, till the hard year was blown over. Thy expenses shall have a rich return, it shall be but a lending to God with abundant usury; for earthly and base things, we shall obtain heavenly and glorious; it is a sowing on earth, to reap in heaven.  
Fiftly, if we desire patterns and precedents in mercifulness, we have enough: First, we have God himself, whose mercies are above all his works: how mercifully did he forbear the world an hundred years? and what experience have our own souls, how he daily forgets and forgives innumerable sins? Therefore be we merciful, as our heavenly Father is merciful. Secondly, Christ the Son of God is a precedent herein, whose mercy and compassion was such as he laid down his life for us, that we should also lay down our lives for the brethren: 1. john 3. 16. Thirdly, the Saints of God have gone before us in examples of mercy. Moses was a man mighty in word and deed, yet the meekest man on earth, Numb. 12. 3. Abraham yielded to Lot his inferior; Isaac swallowed many indignities at Abimelechs' hands, and jaacob as many at Laban's. David spared Saul his enemy, when he had him at an advantage, and pardoned Shimei a Traitor, when he 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 we profess ourselves the Sons of God, how are 
Rom. 12. 18.  we so rough against our brethren, so without pity and charitable disposition? as Lamech, Ishmael, or Cain, who learned of the Devil, who was a murderer from the beginning, to hate and kill his brother. Let professors leave these works of the flesh to such as are in the flesh: let us be led by another rule, as Christians mercifully considering one another, and not as bruit beasts led by sensuality. We must not follow noisome lusts and humours, but the rule of God's Word, to bless though we are cursed, and take things at the best, and seek peace, and follow after it. Let professors consider the sweet fruit of Christian communion, which by a merciful and meek spirit is enjoyed, but by wrath and rash anger violenced; how that the peace of the Church and public quietness, the honour of their profession, the comfort of their conscience, and acceptance of their prayers or any service cannot stand by them, if they subdue not their spirits in this behalf.  
Secondly, this shows us what to think of that religion, which upsetteth and upholdeth itself by cruelty 
Use 2.  and malicious rage and fury; it is a religion which God hath no delight in, he never did set it up, nor accepted it. It cannot be the right religion, which by cruelty, sword, and fire, either planteth itself, or seeketh to supplant others. Therefore we may note in the Scripture, that those religions, that were hated of God, were cruel and unmerciful. One might have read in cain's forehead what religion he was of: no marvel if God rejected his sacrifice, seeing he bore such deadly malice against his brother. Of what religion were the Egyptians that kept under the Israelites so tyrannically, but barbarous, wicked, and idolatrous? jaacob must have a place by himself to dwell in, because his religion was an abomination to them, they must not see him perform the services of it. Manasseh set up Idols, sought to witches, yea himself was a Magician or conjuror, and what was his practice? Look and we shall see, that no man ever shed more innocent blood than he did. Here was a note of a false religion, even cruelty, such as we 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 never was since there began to be a Nation, till that time. Dan. 12. 1. The heathen Emperors made such butcheries upon the bodies of the Saints, as every street seemed a shambles of Christians, and every line of the story written in blood; and their religion was suitable, barbarous, and butcherly. Saul was zealous in his religion, and breathed out nothing but slaughter and threatening, but all that while his religion was proportional, he knew not Christ nor what he did. But the Romish religion goes beyond all other in cruelty and unmercifulness, and therefore of all other must be most hateful to God. It was said long since, that Antichrist the head of that Church must be an Appollyon, a Destroyer, and 2. Thes. 2. 3. the son of Perdition, both actively, and passively, in himself and unto many others. He must be clothed in scarlet, a colour died in the blood of the Saints; and a beast that must make war against the witnesses of God.  
The Church of God in the Old Testament endured most grievous oppression, and was unmercifully handled in Egypt by Pharaoh, in Canaan by the King of Syria, judg. 3. 8. by Eglon, King of the Moabites; by jabin, King of the Canaanites; by the Midianites, Ammonites, and Philistims, and by Nabuchadnezzar in the Babylonish captivity: But all this was nothing to that it suffered by Antiochus Epiphanes. And yet this of Antiochus, was but a type of antichrist's persecution; his wicked rage was but a shadow to this: Here is an unmerciful Destroyer, that killeth, first, the souls of men by poisoning their minds with false and damnable doctrines: Secondly, the bodies of men with horrible and unheardof cruelty and tyranny.  
Here is a woman drunk with the blood of the Saints 
Romish religion accursed, because so cruel.  and of the Martyrs of jesus; Reu. 17. 6. What shall we think of that religion, by whose edicts, persuasions, and approbations all the Christian blood almost hath been shed upon earth since the ten first Persecutions? Who hath done this but the firebrands of Babylon? What of that religion, which committeth Kings and Emperors together, making them Wolves and Tigers one to another? and who doth this but Nabuchadnezzar the head of this Babylon? What of that religion, that blows up Massacres, Rebellions, Seditions, Treasons in all Countries? This also doth the scarlet-whore of Babylon. What of that Religion, that sends out cutthroat villains with Pardons to stab and poison Kings and Potentates of the earth, yea to blow up with one terrible blow three whole states and Kingdoms? This also doth the merciful holy Father at Romish Babylon.  
Who hath kindled so many furnaces to burn the bodies of God's Saints in all Christendom, but that meek son of perdition, whose mercies are cruel? What may we think of the merciless inquisition in Spain? Or that horrible massacre of the Christians in France, the like whereof was never seen in any Nation? Here in our own land, what damnable plots, and devilish designments have there been against the persons of our Kings and Princes? What shall I speak of the unnaturalness of their cruelty amongst us, while they have chased away all pity and respect of silly persons, who in regard of the impotency of their minds or their tender age, might by all laws of nature and Nations have laid claim to mercy, if the Ocean of heathenish, I mean Popish cruelty, had not broken all bounds and banks?  
What hurt could a Boy of eight years old do to their religion, who yet for that was scourged to death in Bonner's house? What hurt could that babe do them, that sprang out of the mother's womb, and was cast in again, because it was a young Heretic, and so baptised in the mother's flames and the own blood? What madness was it to apprehend a mad man, one Collins, who held his dog over his head as the Priest did the host, for which he and his dog were burnt for Heretics? a woeful means to bring a mad man into his wits.  
With how little reason could they demand a reason of the faith of a mad man (one Cowbridge) and make a mad man's words without understanding, a sentence of his own death, for which he was burnt at Oxford? but where fury hath madded men, no argument can move them to pity. What religion is that, the wrath of which sticketh not either to bury the quick as Marion at Burges, or to unbury the dead, as Wickliffs' bones burned one and forty years after his death? Peter Martyrs wife at Oxford, two years after his death burnt for an Heretic; at Cambridge Mr. Bucer & Phagius, cited out of their graves to appear four years after their burial, which when the silly ashes could not do, they were digged out, and burnt on the market-hill, because they did not answer and satisfy such articles as were laid against them? Richard Hun, apparently hanged by them in the prison, was also burnt after his death. john Tooly being dead and buried, was cited to appear before Bonner by a day appointed, at which time limited and expired, he was excommunicate, and strait charge given, that no man should eat or drink with him, or if any met him, they should not bid him God speed, or if he came to Church in time of divine service, he must be thrust out: after that this excommunication wrought nothing upon the dead man, he was condemned and committed to the secular power, and so the poor dead man was the second time by the Sheriffs executed. Is this cruel religion of God? Did Christ or any of his Apostles bring in the truth by fire or sword? No, it is falsehood that must stand by power and human policy.  
When the two Disciples asked Christ, if they should call for fire from heaven against the Cities that received them not? No, saith Christ, Ye know not what spirit ye are of: But let antichrist's Disciples ask him, as Faux & Winter did Garnet: Shall we call for fire from hell against those Kingdoms which will not receive us? He saith, Yea, because he knows what spirit they be of, resolute, but infortunate Gentlemen: begin to dig under the Parliament-house, and when all the house is set to make laws against the Catholics, give them a terrible blow, and they shall never know who hurt them.  
O, but what speak you this against the Religion of the Church of Rome? this is the fault of men, not of their 
Object.  doctrine.  
Nay, but it ariseth out of the grounds of their doctrine, 
Answ.  which is full of cruelty and bloodiness. jesuitisme 
jesuitisme the rebel's Catechism.  is the Rebel's Catechism. I will set down their doctrine in certain positions, which are eminent in their Authors at this day.  
First, the Pope ought to drive Wolves, and bad leaders, heretic Kings (that is, Protestants:) àgrege & dominio, not only excommunicate, but also drive them from their Kingdoms. This is Bellarmine's position defended by the Pope himself.  
Secondly, not only manifest, but also secret and suspected heretics; so Symancha.  
Thirdly, not only themselves, but all their favourers also and children: So Creswell.  
Fourthly, quibuscunque modis, by any means, saith Sanders: vi, or dolo, as judith put down Holofernes, and jehu Athaliah; Reinolds and Boucherius: or by a knife or dagger, as Henry the third and fourth, Kings of France, were murdered: or by Dag, Dagger, or poison, as against Elizabeth our Queen often, at the persuasion of Walpoole, a Priest and Cardinal of Coome: or by Gunpowder against three Countries, at the persuasion of Garnet, Provincial of Jesuits in England.  
Fifthly, not only the Pope, but also all Christian people are bound arctissimo conscientiae vinculo & extremo animarum periculo, to resist any heretical King, sirem praestare posuit, if he can bring the matter about: So Creswell.  
Sixthly, Kings as soon as they begin to be heretics, are presently ipso facto & deiure excommunicate, and deprived of their Kingdoms, and their subjects freed from the oath of allegiance; so saith Allen, who for the same obtained a Cardinallship. This, saith he, is a just, holy, and honourable war; and hence he speaks to the English Nobles to rise up in arms against Queen ELIZABETH.  
Seventhly, Henry the third, a French King was justly slain before excommunication published, because public sorrows wait no forms, and in such public things evident knowledge sententiae locum habet, is in place of sentence: So said William Reinolds.  
Eightly, a secret heretic is not only ipso iure excommunicate, but his children also deposed from the Kingdom, because leprous parents beget leprous children. Thus Symancha a wicked Knave cuts off branch and root.  
Ninthly, Yea, but the Pope-holy-Father, he approves of no such things, no, not he, because he cannot err. Yes, then Gregory the seventh, and Gregory the ninth, erred not in teaching, that so soon as a King is an heretic, his subjects are freed from all loyalty.  
Nor Sixtus the fifth, in making a laudatory oration upon the murder of Henry the third, King of France.  
Nor Pope Pius Quintus in his Bull, saying, Volumus & inbemus, We will and command, that all subjects take up Arms against Queen Elizabeth.  
Tenthly, no murder without a jesuit, no Treason without a Priest. Mariana found an apt scholar of Ravilliac, and gave him a poisoned Dagger to kill the French King. Catesby, Percy, Faux, were apt scholars of Garnet: so Gerard, Parsons, Greenewell. Nay, these peaceable men themselves, one struck out the tooth, another the heart of Henry the fourth. Who after all this can doubt of the wickedness of the Romish Religion? or who can think it acceptable unto God, seeing the godly, the merciful man only can perform acceptable service?  
What? is not God pleased with that religion, which 
Object.  he hath prospered so long? never any Religion so rich, so strong, so embraced, so defended by the Kings and Princes of the World.  
First, the Kingdom of Antichrist hath taken deep roots for many ages; because, 
Answ. 1.   
First, the shadow never leaves the body, Antichristianisme a shadow of Christianity: so Antichrist began to work in the Apostles days, and shall continue to the end of the world.  
Secondly, the Lord will have his Church still combat in this world, to shake it out of security, and to get God's Armour, which is only able to preserve it from the deadly poison that is in that enchanted cup.  
Thirdly, by prolonging this war, he hath occasion to show his wisdom, mercy, and justice, in preserving his Church through such danger, and to try the faithfulness and constancy of his Saints: here is the patience of the Saints.  
Fourthly, sin and want of zeal in the Church, is a cause why he still stands a far off; the time of deliverance is not yet, Dan. 12. 1. But yet the sentence is passed against that Church, It is fallen, it is fallen, Babylon the great City, Revel. 18. 2, 6. and give her double to that she hath done.  
Secondly, that Church is already blasted by the 
2.  breath of God's mouth: God's Word hath detected the Man of sin's fraud, wherewith he hath blinded the world: his Bulls, that were once as terrible as thunder, and affrighted all Christendom, are now accounted but paper-shot or a flea-bites, and as wind in great part; his Pardons and Indulgences, which were once bought at so dear a rate, are now contemned even of little children, as things of no value: his claims are disclaimed by Princes; and notwithstanding all his Physicians about him, he is consumed, and much withered.  
Thirdly, he shall be quite abolished in himself and his members at the coming of Christ, when himself 
3.  and his whole scent shall be cast into the burning Lake, as a Millstone into the bottom of the Sea, never to be raised up again.   

Unto thee.]  
HEre is the third point, namely, the person to whom the godly man must pray, and that is God himself. Whence note, that  
Every godly man in his affliction prayeth unto the 
Doctr.  true God, and to him alone. Psal. 116. 2, 3, 4. In my 
The true God must only be invocated in trouble.  day I called upon the Lord, and the Lord heard me. Hezekiah in his day, when his days seemed to be cut off, turned his face to the wall and wept, and prayed to the Lord, who heard his prayers, saw his tears, and gave 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 prosperity, approves not his godliness, by being 
Reas. 1.  much and often in this duty of prayer, and much more in his affliction and distress; because, first, a godly man cannot be without the Spirit of adoption, which makes the heart thirst after the living God, and formeth sighs and groans and desires in the soul after him; the Spouse calleth Christ, him whom her soul desireth: whereas it is a sign of a dead soul, 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 unto God the principal part of his worship, which himself hath prescribed for his own so great glory, and our own so great good and utility. A godly man cannot but give him the honour of Majesty, in seeing our hearts and wants, and ability to relieve them, and the honour of mercy, both in confessions, petitions and praises.  
Thirdly, a godly man cannot but depend upon God, as the Fountain of grace, as the Father of lights, the Staff of his life, the Length of his days, the Strength of his heart, his Portion for ever: neither can a godly man testify this confidence in God otherwise, then by resorting to him as a God hearing prayer.  
Fourthly, a godly man cannot but sanctify all his actions and gifts, and all God's creatures by this means, which else are not pure unto him. Nay, a godly man cannot but increase and strengthen his graces by the means of prayer, and by the same means preserve his holiness and grace, and exercise them, which stand or fall, are weak or strong, as this grace of prayer is.  
Secondly, a godly man cannot, but much more in affliction and trouble, seek God by prayer. If adversities 
2.  press him, disease pain him, dangers threaten him, sense of sin prick him, conscience of guilt wound him, and corruption work upon him: now is a time of seeking God in his promises; now is a time ofneede, when a man sees his own weakness; now is the time of obedience to that commandment, Is any afflicted? let him pray. And Psal. 50. Call upon me in the day of thy trouble, and, the prayer of faith shall save the sick: Now is a time when men lay fast hold upon God, and will not let him go, whereas in the time of peace, we hold God but carelessly. When jaacob wrestled with the Angel, he would not let him go till he had blessed him. Affliction is as bellows to our prayer, to kindle and blow up this grace to a great flame and brightness.  
Thirdly, no godly man will pray to any, but the true God in trouble: First, because every godly man knows, 
3.  that whom he prays unto, he makes him omniscient, that must see the wants of all men, and all the desires of all men's hearts: he makes him omnipresent, that must receive all the prayers, preferred in all the corners of the world: and he makes him omnipotent, able to supply all the wants which are made known unto him.  
Secondly, the ground of all prayer is the Covenant, as Isa. 64. 9 Now, O Lord, thou art our Father: lo, we beseech thee, behold, we are all thy people: and Psal. 77. 4. Every godly man knows, that the Covenant is made between God and his people, and that all the promises of help in the Scripture are his, and none else can lay claim to us but God, as David said, Psal. 119. Therefore godly men, being in covenant with none but God, they will pray to none but God.  
Thirdly, every godly man knows the commandment, Thou shalt worship the Lord thy God, and him only shalt thou serve: he knows, that God is a jealous God, and admits no corrivals; for his glory he will give to no other: see Psal. 27. 8.  
Fourthly, every godly man knows, that he must believe in him, on whom he calleth, Rom. 10. 14. And hence it is called the prayer of faith; therefore as he must believe only in the Father, Son and holy Ghost, so he only calls upon them.  
Fifthly, every godly man knows, that if the Spirit direct his prayer, it teacheth him to call Abba Father, and, if his prayer be squared to the rule of prayer, he must go to our Father which is in heaven. He that is a jew within, hates Samaritane-worship, who worshipped they knew not what, but he knows what he worshippeth, john 4. 22.  
Well, if this be so, than no godly man ever did, or will pray to the Angels or Saints, or to the Court of heaven; 
Use 1.  for this is an high ungodliness and idolatry: for,  
First, the Angels know not our hearts directly: 1. Kin. 8. 39 Hear thou in heaven in thy dwelling place, and be merciful, and do and give every man according to all his ways, as thou knowest his heart; for thou only knowest the hearts of all the children of men: here we see, that it is God's privilege to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And if he only, than not the Angels, who therefore are not able to know our wants.  
Secondly, the Angels are but fellow-servants, and not gods to be worshipped.  
Thirdly, they refuse all religious worship and service and honour (saving honour charitatis) that is to be loved. Revel. 22. 9 See thou do it not; for I am thy fellow-servant: as if he had said, If I were God, thou mightest worship me.  
Yea, but joshua fell down before the Angel, and worshipped him, chap. 5. 14. 
Object.   
It was the Lord himself, the Captain of the Lords host, that is, Lord of the Angels: and he is bid to put off 
Answ.  his shoes, as Moses was, when God was present.  
Also, JOSHVA called him jehovah, which can agree to none but God: JOSHVA non adorâsset, sinon agnovisset Deum, saith ORIGEN. Or lastly, JOSHVA was but a man, and subject to infirmities as we are, and therefore his action, if it had been sinful, may not be our rule.  
Revel. 8. 3. Another Angel came, and stood before the 
Object.  Altar, having a golden censer, and much odours was given unto him, that he should offer with the prayers of all Saints upon the golden altar, which is before the throne. Therefore we must both invocate them, and they offer our prayers to God.  
First, by prayers are meant the prayers of the Saints in 
Answ.  earth.  
Secondly, by the Angel, is meant Christ himself, who elsewhere is called the Angel of the covenant; he offers our prayers; and the thuribulum aureum, the golden censer, is corpus eius sanctum, and the Altar is himself, who sanctifieth our prayers, as the Altar doth the gift: Augustine.  
Thirdly, here is but one Angel to offer our prayers; and if it were a created Angel, it yieldeth no ground to invocate all, as the Papists do, naming them severally, Michael, Gabriel, Raphael, etc.  
Secondly, as not to the Angels, so neither will a godly man pray to the Saints departed: for 
Use 2.   
First, Whom have I in heaven but thee? Psalm. 73. 25. Whom? the Papists will say, Abraham, Isaac, jaacob, and the rest. Well, but David had none of them; Adam, Abraham, and other godly men were then in heaven, yet he knew not their help.  
Secondly, the Saints in heaven know not our wants. Isa. 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not. If so great patriarchs (saith Augustine) knew not what became of the people, surely neither did other dead persons know. If ABRAHAM and JAACOB know us not, no more doth PETER, PAUL, the blessed Virgin, nor any other of the Saints.  
Thirdly, every godly man will go to the Father by the Son: for none comes to the Father but by the Son, and, There is no Mediator but one, even the man Christ jesus: 1. Tim. 2. 5.  
Indeed there is but one Mediator of redemption, 
Object.  but more of intercession: and it is great boldness to rush into the King's presence, if way be not made by some of his Council or Guard. Absolom could not come into his Father's sight, but by joabs intercession, nor Adoniah to Solomon, but by his mother.  
First, Christ hath performed the whole office of mediation every way, and is our whole salvation: and the 
Answ.  Scripture was much overseen to omit that distinction, if any such were, where it had so fit place, and necessity did so urgently require it.  
Secondly, the King hath commanded, that we should mediate only by the Prince, and not by any other of the Court or counsel of heaven.  
Thirdly, it is a carnal argument from things earthly and civil, to heavenly and spiritual, as in the instance of joab and Salomon's Mother.  
Fourthly, it is but a gloss to use their distinction, seeing every where they pray the Saints to intercede for them, not only by their prayers, but also by their merits; and not only set the Virgin at the right hand of God, as Solomon did his Mother, but also set her above Christ, dividing his Kingdom into two, one half of which standing in administering justice they leave to him, but all the office of mercy is hers; and so they appeal from the Throne of the Father's justice, to the seat of the Mother's 
Biel in Can. Miss. Lect. 8.  mercy; and so between them the Son hath nothing to do: nay, she must command her Son, in the right of a Mother, to be propitious unto us.  
But the Saints departed, though they see not directly 
Object.  what is done on earth, yet they see in God, or the glass of the Trinity, all our doings, or else the Angels may reveal them unto them: therefore still we may pray unto them.  
This argument is more brittle than their imaginary 
Answ.  glass, which we must handle tenderly for fear of breaking. For what is this glass? Is it the essence of God? No, this never was, nor ever can be seen; if it could, as it is most simple, so never was there any change in it, nor any new or divers image: and if they see in God's essence our doings, they see all things, even the day of judgement, which the Papists themselves deny. Or is this glass a bright and glorious light, as some say? But thus it is impossible for the Saints to see any thing, because God sees it: for by common reason, doth he that sees the glorious light of the Sun, see all which the Sun doth enlighten? or can he be present where ever the beams of the Sun are?  
Oh, but they call not on the Saints as Gods, but as 
Object.  God's friends.  
First, this is false: for by this invocation they ascribe 
Answ.  unto them omnipresence, and omnipotency, and therefore they invocate them as Gods. Secondly, Idolatry is a spiritual whoredom: now it will be no good excuse for a woman, to say, She is not so bad, she yields not her body to her husband's enemies, but to his special friends.  
Aquinas stands much on one place to prove invocation of Saints, and that is, job 5. 1. Call now if any will 
Object.  answer, and to which of the Saints wilt thou turn? therefore, saith he, we may call upon the Saints, and they will hear us.  
A most silly argument: for, first, by Saints, Eliphas 
Answ.  meaneth not Saints in heaven, but in earth. Secondly, by turning to them, he means not, that he should do it by invocation, but by considering of former examples: and it is, as if he had said, Give me example of any Saint so punished, as thou art, and not for sin: for that was the argument. Thirdly, suppose he had wished him to call upon the Saints, yet it was the speech of a man, subject to error, and not of God; and if he exhorted job to Saint-worship, he was not to be obeyed. Fourthly, Eliphas in the eighth Verse showeth, whom he should go to for help, saying, I would inquire of God, and turn my talk to God, namely, to pray unto him, and repent before him, if I were as thou, in thy misery.  
The last objection hath more wit than good matter. 
Object.  As, say they, We believe the communion of Saints, so we must believe the communion of prayers: for this is the chiefest benefit and special part of community.  
In the natural body, common sense is distinguished 
Answ.  from every proper sense: so is it in the mystical body; the Saints that are absent, help us in common consent of nature, but the present Saints, which are on earth, only they help us with the proper sense of our misery, which they know, and therefore lend us help: in general, they desire our good, crying with a loud voice, and saying, How long, Lord, holy and true, etc. but in special they know not our estate. Again, there is a twofold communication; one of person, in the same mystical body; and so we acknowledge we are one▪ with the Saints in heaven; the other of office and special administration; and thus only the Saints on earth are in communion with us; they in heaven cannot do the same office for us, as we can do one for another.  
Thirdly, much less can any godly man pray to dead 
Use 3.  things, to Images, stocks, and stones, to a piece of bread in the Mass, to Relics as bones and rags, and much less to the wooden Cross: all which directly overthrows the horrible Idolatry of the Church of Rome, whose Idols are above the Idols of the Gentiles, both in baseness and in multitude.  
For the first: if the Heathens had worshipped Mice, or Rats, or Frogs, yet they would have scorned to worship rags and bones, and mouldy bread, and a rotten stick, or block, for the Crosses Relic, and yet these the Papists do invocate. As for the number, Augustine notes, that the Heathen had three thousand known gods, and in divers places three hundred jupiters', or chief gods: but the Papists have multiplied three thousand by thirty thousand: every City, nay not only every City (for not according to the number of their Cities, but of their families, is the number of their gods:) every house, nay, every person hath his special Angel to be prayed unto daily; every state, order, art, disease hath a special Patron and Physician to be invocated. Every Altar, every consecrated Host received or boxed up, is a God, new made by the Priest and Baker, and this must be invocated. Yea the holy beasts in Popery have their several gods; the horse hath S. Loy to pray unto if he can, and the Pigs have S. Anthony: the Sea hath her Neptune among the Heathens, the Woods their satires, the Waters their Nymphs, the Corn Ceres, the Wine Bacchus, and the very like heathenish superstition and idolatry is in Popery. I will not speak of the Prophets, Apostles, Martyrs, Confessors, Virgins, Bishops, and Fathers, and a Legion of Legend-Saints canonised, and special prayer directed unto them. Whence I conclude, that Religion to be an heap of Idolatry, and a sink of damnable heresy.  
Fourthly, we see by this doctrine, where to speed our 
Use 4.  selves in affliction, and whither to go, namely, to God: for so did the Prophets, Apostles, Saints, and Christ on the Cross, and we have no example to the contrary.  
Yea, but the worst will run to God in trouble and 
Object.  danger, and seek him diligently, Hos. 5. 15.  
First, the wicked first try all means abroad, if they 
Answ.  can have any help and refuge. Psal. 4. 6. Many say, Who will show us any good? if they can find help there, that is their god for the present.  
Secondly, if an ungodly man see no help there, his heart is down, he must then to God, but he prayeth not; he only howls upon the bed of his sorrow like a beast, through sense of pain.  
Thirdly, in his shows of prayer, he seeks not God, but himself, not God's favour, but present ease.  
Fourthly, the manner of his prayer is tumultuous, his desires are not distinct, his prayer not settled in his soul upon true sense of his want, his voice not tuned by the Spirit; his lips walk, but his heart moves not; so he babbleth words, he is soon weary, he is in a business that he is not used to, and at least he holds not on till God answer him.  
Fifthly, if he obtain relief or release, he can impute it to second causes, and then he hath done with God till he need him again. Thus he hath neither experience of God's love, nor increase of love to God. Thus it is hard for him to pray in affliction, and he can never do it well that is not a godly man, accustomed to prayer in his peace.   

In a time when thou mayest be found.]  
HEre is the fourth or last point in the godly man's practice, namely, the time when he shall pray. The phrase implieth three things: first, that prayer is a seeking of God: for finding supposeth seeking. Secondly, that there is a time when God, though sought, will not be found. Thirdly, that there is a time, when the godly shall find him.  
For the first. Prayer is a seeking of God. Isa. 55. 6. 
Doct.  Seek the Lord while he may be found. Call ye upon him 
Prayer is a seeking of God.  while he is near: The latter words expound the former. Psal. 34. 4. I sought the Lord, and he heard me: he saith not, I prayed and was heard, but, I sought and was heard, because his prayer was a seeking. 2. Chron. 20. 3. When the good King jehoshaphat proclaimed fasting & prayer, he is said to set himself to seek the Lord.  
But God is everywhere present, and what need we 
Quest.  seek him? or, seeing he is never absent, how can he be found?  
In God are two things to be considered: first, his Essence. 
Answ. God is sought in his presence not in his essence.  Secondly, his Presence. His Essence or Godhead, which is not far from any of us, Act. 17. 27. we neither seek nor find. But his Presence, or, some comfortable sign of his presence and grace, we are commanded to seek, and to our comfort do often find: this is called in the Scripture the seeking of the face of God; the face is that, whereby a man's presence is known; and whatsoever it is, wherein the Lord doth manifest his presence, is called the face of God, see Gen. 32. 30.  
Yea, but the Lord said to MOSES, No man can see 
Object.  my face and live, Exod. 33. 20.  
The face of God is either prima or secunda, praesentia 
Answ.  Deitatis or habitationis. First, the first face of God is his divine Essence, which is invisible, which no man ever saw or can see, both because he is a Spirit and cannot be seen of any mortal Creature; as also because our weakness is such, as the brightness of such Majesty would bring us to nothing: for, if our eyes cannot, without the destruction of themselves, behold the brightness of the Sunbeams, being a creature, how are we able to behold the infinite and surpassing brightness of the Creator? Secondly, the second face of God is his grace and favour, called in Exodus the backeparts of God, when God doth manifest his gracious Presence, or some part of his glory, in some ordinary or extraordinary revelation of it. Of the former God speaketh to Moses, of the latter speaks jaacob; he had seen God face to face, that is, more clearly and manifestly then ever before, and therefore he called the place Penuel.  
In the old Testament, the Ark of the covenant was called the face of God, and the seeking of special testimony of his presence there, is called the seeking of his face, because the Lord many ways there gave special testimonies of his presence, as  
First, by giving Answers and Oracles from the mercy-seat.  
Secondly, by preserving it from the contempt of his Enemies, so as fifty thousand Bethshemites were slain for looking into it; nay, the Priests, the Sons of Aaron, might not see it, but only the high Priest once a year.  
Thirdly, by winning honour to it by divers miracles, as, that before it the waters of jordan were divided, the walls of jericho fell down, and Dagon before it lost his head and hands. And because God was so specially present there, the jews must in their prayers turn their faces towards the Ark, and towards jerusalem, as Daniel did being in Chaldaea. And that the jews might know where to find God at all times, he told them that he would dwell in the Sanctuary, and sit between the Cherubins, Exod. 35. 8.  
Indeed the jews were encouraged hereby to seek God, but what is that to us? If we had such a set place, 
Quest.  where GOD had tied his presence and residence, we should have more comfort to seek him, than now we have.  
We want not encouragement of seeking God, nor 
Answ.  need doubt of finding him, if we take these grounds with us:  
First, if we seek him in his own house: for where should a man be found but in his own house? God had 
1. Conditions in seeking God.  one standing house in the Old Testament, not where his infinite essence, which the heaven of heavens was not able to contain, but where his Name and memorial dwelled: but in the new he hath a number of houses, and being omni-present, he will be found in them all: First, the Church-assemblies, thief be so many Bethels or houses of God; there the Church sought him, and found him, Cant. 6. 1. among the tents of Shepherds; and Christ was down in the Garden, and among the beds of Spices, that is, the assemblies of the Saints, where graces grow up as sweet spices in a bed. Christ delights to walk in the midst of the golden Candlesticks; therefore in these houses of Prayer seek him by faithful prayer, and thou shalt not miss him.  
Secondly, every Christian Family is a house of God: where two or three consent in any one thing in his name, Christ is in the midst them. Adam's Family, where God was worshipped and sacrifices offered, was God's face; whence Cain complains he was cast out. And the Apostle saluteth private Christians with the Church in their houses. Therefore make thy house God's house, by setting up his worship therein, and thou shalt have him near thee with all sweet fellowship and fullness of blessedness.  
Thirdly, every Christian soul is a temple of God. 2. Cor. 6. 16. Ye are the Temples of the living God: as God hath said, I will dwell among them, and walk there. Then make thy heart his Temple, and, if thou wouldst find him, seek him there, thou shalt find him no where else, or sooner than there. Adore him in thy soul, and worship him in his holy Temple, offer upon the Altar a pure heart thy sacrifice, even the sweet incense of prayer. Let the candle of thy faith ever burn before God, let the Ark of thy soul keep the tables of God's commandments, and keep within thy heart that pot of Manna, even Christ, the bread of life. By this means thy soul is God's Temple, where he will be found as a man is in his own house.  
Secondly, as we must seek him in his own house, so by his own light and means, and this is twofold: 
2.  First, the Word of God in Precepts and Promises; this is a lantern to our feet, and a light to our paths, by which God may be discerned, whom the darkness of the world cannot comprehend. Secondly, such signs of his presence as he hath made choice of to reveal his grace in. In the Old Testament believers must seek him in sacrifices and ceremonies, and therein he gave them gracious answers: the sacrifices were partly hilastical or expiatory, and partly Eucharistical or gratulatory; the ceremonies were all typical, and pointed at Christ and the good things to come in him. So in the New Testament God hath appointed visible signs annexed to his Word, as the public service of him in Spirit & truth, the offering up of our sacrifices of prayer and praise, and frequenting of the holy sacraments or ceremonies; in all which he will be sought, & out of these will not be found. God cannot be seen or found but by his own light, and therefore he that must seek him, must have the light of understanding: Psal. 14. 2. The Lord looked down, to see if any would understand and seek after God.  
Thirdly, we shall find God, if we seek him, not by the eyes of sense and nature, but of faith and obedience. 
3.  God being of a spiritual nature, cannot be seen with the eye of flesh, which seeth nothing but that which is material, visible, finite, and circumscriptible as GOD is not. Nay, if the soul of man a finite spirit cannot be seen with the bodily eye, much less the God of spirits, who is infinite and of such purity, as the Angels are not able to behold.  
Neither are we able to see God, or find him by the eye of our mind, as being corrupted with sin: nay, neither can seek him more than the Gentiles, of whom it is said, that the Lord was found of them that sought him not, Isai. 65. 1. For till the sound of the Gospel was carried among the Gentiles, and Christ was proclaimed the Saviour and Messias, inviting them to salvation, they never asked after Christ, but had their minds darkened, alienated from the life of God, by the ignorance that is in them, Ephes. 2. 3. A dead man cannot seek the things of this world; the lost groat could not think of her that lost it; no more can a man seek God before his conversion; it must be an eye of grace enlightened and cleared by God, that can seek him.  
Seek and ye shall find, Mat. 7. 7. and, Whosoever seek, 
Object.  find.  
Christ speaks thus to his Disciples, and the promise is 
Answ.  not made to the seeking, but to the seeker, being a believer & in Christ: So as the meaning is this: Whosoever have been first sought of God and found of him, shall seek and find him: else joh. 6. 44. No man comes unto me, unless the Father draw him.  
Fourthly, we shall seek aright, if we seek God in 
4.  God's manner, and that is in four things. First, if we seek him in sincerity of Spirit, as Ephes. 6. 18. praying in the Spirit, as knowing that we are to deal with God who is a Spirit: and in sincerity, because he is a God that loveth truth in the inward parts: This condemns hypocritical seeking, which is but deceitful. jer. 29. 13. Ye shall seek me, and find me, because ye shall seek me with all your heart. Secondly, in fervency: men are commanded to seek for wisdom as for gold & treasures; how eagerly & instantly do men seek after gold and earthly things? why, no labour can beat them from their desires: How much more carefully ought they to seek after spiritual graces, and most of all after God himself? Thirdly, in season, timely, as Psal. 63. 2. Early in the morning will I seek thee; that is, every morning the beginning of my work shall be to look towards thee, I will begin my duties in faithful invocating thy help and aid. Fourthly, in his Son: seek him in Christ the only Mediator; For none can come to the Father but by the Son.  
Fiftly, we shall seek aright and with comfort, if we seek him in the right ends, namely, for himself; not as 
5.  the jews who followed Christ for bread and the belly; not to gain the world by him, but to gain himself and his favour, which is better than life; Yea to obtain this, be content to seek him with the loss of all, as the Disciples and Martyrs did. And then we seek himself for himself, when we seek his glory in every thing, although to our own shame and confusion.  
Is this so? Do the godly seek God in prayer? Then 
Use 1.  it follows that a godly heart finds a want of God: For seeking is of a thing that we want & fain would have, Ps. 143. 6. My soul desireth after thee, as the thirsty lands: and the reason is, because he knoweth he hath lost God; For, what need he seek that he hath not lost? First, in the corruption of his nature he hath lost the comfortable presence of God, which in our innocency we enjoyed, by losing ourselves, we lost God. Secondly, in the daily admissions and commissions of sin after grace received, we lose his sight & presence: For our sins separate between God & us, as a cloud between the brightness of the Sun and us. Thirdly, a godly man sees the want of God, because he knows in some sort the worth of GOD, without whom the soul is dead, grace lost, the conscience in torment, and heaven turned into hell, both here, and hereafter. The world were not so miserable without a sun, nor the body without breath, as the soul without God, the Sun of his Church, and the soul of the soul of every believer.  
Fourthly, the godly having received a taste of God's sweetness in Christ, and his graces, still seek him for more; the more they drink, the more they thirst; as Moses, the more familiar he was with God, the more he desires to see of God's glory: and here is no satiety in this life, but the more a man hath, the more he wanteth and seeth his wants. But  
Fiftly, if God depart in displeasure, and leave a sense of wrath in the soul for sin, than the soul finds such want, as it cannot sustain itself without him, even Pharaoh will seek God in trouble, and hypocrites in affliction will seek him diligently, in hypocrisy. How much more will the godly heart above all desires, seek his favour, and one cheerful countenance from him? Of this want and this seeking our Text speaketh.  
Numbers of men never find any want of God, they find the want of health and wealth, of friends and means: many say, Who will show us any good? and a great sort seek corn, and wine, and oil; but a few say, Lord lift up thy countenance upon us.  
God forbid we should feel no want of God. 
Object.   
The carnal man cannot feel the want of God's familiar 
Answ.  presence, because he contents himself with the comfort of his creatures, and therefore he cannot seek God to find him. A man that seeks a lost jewel, looks still to see that, for other things coming in his way he sees not them, but passeth slightly over them, he seeks not them; so he that seeks GOD, makes inquisition only for himself, no other thing contents him but himself, no other thing takes up his mind, and therefore the worldling indeed wants not God nor seeks him.  
Secondly, if the godly man seek God in prayer, than he frequents the places where God hath promised to 
Use 2.  be found: He hath pleased to tie himself to the assemblies of the Saints, that there those, that would meet with him, might be sure to find him. Graceless men therefore are they, that turn their backs upon God, that leave the Church and assemblies, that take their horse and travel about worldly businesses on the Sabbath day, with pretence that they can pray as well in the way, and serve God on horseback as well as the best: But they are deluded by the Devil whom they serve, they have no God but their belly and their wealth. And is it not a strange enchantment, that while a man runs from God, from his presence and assemblies, yet he should think to meet with him and find him? And so he shall, he will at last meet with thee, and find thee out in thy hypocrisy; and if his patience let thee go on, waiting for amendment, remember that he is fetching a stroke, which, the higher it is lifted, the heavier it will fall. Be warned by others example.  
A certain Noble man for hunting usually on the Lord's day, had a child borne with the head of a dog, that seeing he preferred his dogs before the service of God, he might have one of his own getting to make much of, Theatr. Histor.  
Also a Flaxe-woman at Kimstat in France, dressing her Flax commonly on the Sabbath, for mere covetousness and eager greediness upon the world, after two fair admonitions on two sabboth's together by fire, was the third day burnt with her Flax and two children. A warning for women, who on the Lord's day mind their Brewing, Baking, Buckes-driving, etc. and will not be reclaimed.  
A certain man working hard at harvest on the Sabbath, in the mean time a fire kindled in his barn, and consumed all: according to the word of the Lord: jer. 17. 27.  
At Paris garden, at a bearbaiting, anno 1583. eight persons were slain, many hurt, and all affrighted by the sudden breaking of the scaffold. Thus God hath ways enough to find out profane persons: thou canst not run from God, but thou shalt know how far thou art gone from him, and thou that carest not to find him, shalt be sure he will find thee in judgement; and if thou growest rich by breaking Gods holy Sabbath, the Lord sends leanness into thy soul, and the rust of thy money shall cry out against thee one day, Oh this is the money, which I have got by breaking the Sabbath. The like may be said of them, that banish God's worship and godly speech from their houses and tables, Oh, they will have no such salt at their banquets, such words are never seasonable, whereas they ought rather to bring in goodness into their families, then nip it in the head, and cast the Ark out of their houses.  
So much of the first doctrine: the second follows, and is this.  
There is a time, when God will not be found, though 
Doct. 2.  he be sought. And this is true both in the wicked and 
There is a time wen God will not be found, although he be sought.  the godly: first, the wicked still pray in a time of not finding God; if they seek, they never find, as Luk. 13. 24. Many shall seek to enter, but shall not be able. james 4. 5. Yea ask and have not, because ye ask amiss; now the wicked always ask amiss. john 9 The poor blind man concluded against all the Scribes and pharisees, that Christ was a good man and righteous, because God heard him.  
First, because the promise of hearing prayer is not made to the prayer itself, but to the person praying, 
Reasons.  and not unto him farther, than he is invested with Christ's righteousness, in whom he and his prayer is accepted.  
Secondly, God will not be found, when he is not sought in truth of heart, which can be found no where, but in a converted person; for than he is truly sought, when the heart bringeth these things: first, an earnest desire of reconciliation: for no sacrifice is acceptable, but from a contrite heart. Secondly, a special word and promise. Ask what is agreeable to his will, and you shall obtain it, 1. john 5. 14. Thirdly, a special faith in the promise, which is necessary to a true seeker, james 1. 6. Let him ask in faith. And Mark. 11. 24. If ye believe, ye shall have what ye ask. Fourthly, it brings the exercises of piety and mercy, a putting off of the old man, and a putting on of the new: Isai. 1. Wash and cleanse you, and then come and seek me. These conditions a wicked man cannot perform in seeking, and therefore he finds not.  
Thirdly, the wicked seek not commonly, till the time of finding be past, they seek too late; so did the foolish Virgins, it was too late when the gate was shut, it was too late, for Pharaoh in the sea, it was too late for Esau to seek repentance, and the blessing with tears, he profanely rejected it, while it was in his power. While they have light, commonly they spurn at it, and while the day lasteth, are idle; they never seek God, till they must needs; and therefore when the night comes, they cannot work or help themselves.  
Fourthly, if we consider what the finding of God is, we 
When God is found.  shall see they cannot find him. Then God is found, first, when according to the prayer of faith, he visiteth us in mercy. Secondly, when by some sign of his mercy, he testifieth a fatherly care and love over us. Thirdly, when he vouchsafeth not a general, but a special and gracious presence with us: Thus Hos. 10. 12. the Church seeketh God till she find him: But how is this finding expressed? thus: till he comes, and rains down righteousness upon us: that is, when by the power and dew of his Spirit our hearts, otherwise like a dry and barren ground, are watered, so as his Word may bring up in us blessed fruits of righteousness, acceptable to God. But no wicked man hath any testimony of God's care over him as his Father, but only as a Lord, neither enjoyeth he more than a general presence, not the presence of any special love.  
Ahab praying in hypocrisy, was heard in mercy, and 
Object.  his prayer obtained a remoovall of the evil threatened: 1. King. 21. 29.  
God's mercy is twofold: first, temporal; secondly, 
Answ.  spiritual. God often gives to hypocrites to be heard in temporal mercies, as here an external humility is recompensed with an external benefit, a temporal repentance, with a temporal deliverance: but for any spiritual deliverance from the guilt and bonds of his sin, or any spiritual blessing concerning salvation in Christ, to come from God as a father, this Ahab did neither seek, nor could find.  
Secondly, in temporal things, the wicked are not heard in mercy so much as in justice; not in love, but in anger and wrath. Thus the Israelites asked Quails, and had them: but, While the meat was in their mouths, the wrath of God was upon them, Psalm. 78. 30. The same people asked a King, and, he gave them one in wrath, as himself said afterwards. It is not always a mercy, that God grants a request: for then the Lord had showed mercy to the devil, to whom none belongs, when he granted him his request against job and the Swine, whereas he did it for to be a means of his own shame and judgement.  
Secondly, the godly also seek sometimes, when God will not be found: but this must be understood with two cautions: First, for the present he will not be found, as Cant. 3. 2, 4. the Church sought Christ, whom her soul loved, but found him not; she went a little farther, and found him. How strange did Christ show himself to the woman of Canaan? what grim countenance and contempt showed he by his silence, not vouchsafing to speak to her? and when he spoke, what rough and churlish words gave he to a woman in that distress, calling her a Dog? and yet in two or three words more she heard from him, Be it unto thee even as thou wilt.  
Secondly, in their sense God will not be found, though indeed he never sends away empty the prayer of faith: for though he obscures his face, as the Church complains, and covers himself with a cloud, that our prayers cannot come unto him, yet the very sustaining of us in seeking to him argues his presence. When the prodigal son was but resolving to go to his father, the father went out to meet him with compassion and love, while he was yet a far off, and had no sense of it. Thus David often complains, Will the Lord absent himself for ever? hath he forgotten to be merciful? and will he be never more entreated? Why art thou so far from the words of my complaint? thou makest as if thou heardest not.  
And what be the reasons that the godly find not the 
Why the godly themselves always find not God.  Lord always? first, the Lord will not be found of the godly, to chasten and correct them for their sins. Why cannot the Church find Christ, seeking him so earnestly, Cant. 3. 1? because she will seek him in her bed, and provide for her own ease, and is loath to rise out of her bed; sometimes in the Streets, where she list, and not where she should; sometimes she is heavy to go to the tents of shepherds, or the Temple; sometime she hath rejected him, when he offered himself kindly, Cant. 5. 3, 6. she will not receive him at the threshold; and therefore she must trudge up and down after him, and he will be far from her finding.  
Secondly, the Lord will not be found of a long time, that the continuance of their trouble, might let even his own children see the greatness of their sins, which have plunged them so far into God's displeasure, as now he will not be entreated. For if our corrections were always light and short, we would not conceive sufficiently the weight of our sins. And this dealing of God, though it may a while dismay his children, yet is good for them, that they may thoroughly feel their sin, and, being bitten with it, might both seriously humble themselves for the present, and beware of it for time to come.  
Thirdly, God will not always be found, oftentimes to try their faith hope, patience, and obedience. Abraham must not find God retrayting his heavy commandment till the third day, till he was on the Mount, and had bound Isaac to the wood. job was tried to the uttermost, before he could find God taking his part, and so became a mirror of patience. The Canaanitish woman was held off so long, that her faith might be a shame to all the jews, she being a Gentile: and therefore Christ said, O woman, great is thy faith.  
Fourthly, even the repentance of the godly, in respect of outward afflictions may come too late, and God will not be found. For though he will not take his loving kindness from them, yet, if they be stubborn in sin, he will visit them with the rods of men. If the decree be once gone forth, they shall frustrate many means, and he will not repent nor spare, nor be entreated: Ezech. 24. 13, 14. Thou remainest in thy filthiness and wickedness; because I would have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness, till I have caused my wrath to light upon thee, etc. Moses (no question) repented of the sin, in that he glorified not God at the waters of strife, yet in regard of the temporal correction, it came too late, he must not go into Canaan. Notwithstanding all David's repentance and praying, the child of adultery must die, because, if once God pass sentence, it may not be called back. Therefore, Search, O search yourselves, O people, not worthy to be loved, before the decree come forth: Zeph. 2. 1, 2.  
Fifthly, the Lord will not be found often for a time to the sense of his children, to whet up their desires after him; both to make them long after him in his longer absence, and also to make more account of his presence; as the Mother stands behind a door, and lets the Child cry after her, it sees it own weakness and gets a knock and thereby perceives the need of her. Further, we enjoy no good thing, as health, wealth, or liberty, but the harder it is come by, the more it is set by, and whatsoever lightly comes, lightly goes; a disease easily cured is easily incurred, and not so carefully prevented. Cant. 3. 3. When the Spouse had sought Christ here and there, and could no where find him, at length finding him, she took fast hold on him, and would not let him go.  
Sixtly, God will not always be found, that we might herein see a resemblance of that eternal displeasure of God, against impenitent sinners, when as those that seek after the Lord with true repentance, stick in their trouble and cannot easily get discharge. This use Peter maketh, 1. Epist. 4. 17. If judgement begin at the house of God, what shall be the end of those that obey not the Gospel? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
But to whom then is that promise made, Matth. 7. 7. 
Quest.  Seek and ye shall find; if the godly seek and find not?  
To the godly: but first, all such promises go with 
Answ.  exception of the Cross, for trial and correction.  
Secondly, we must distinguish between God's delays 
God's delays to be distinguished from denials.  and denials; he gives not that we ask for the present, but gives it after when we are fitter to receive it, and the giving will make more to his glory and our comfort. Abraham, Zachary, Annah, prayed, no doubt, for children in their young days, but were not heard till they were stricken in years, whereby God had more glory, and themselves more exercise, experience, and comfort.  
Thirdly, God is found often in another kind, better for us, when we think he will not be found, as in Paul, He prayed God to remove the prick of the flesh, but God would not be found in that, yet he was in supplying sufficient grace. Christ himself prayed that the cup might pass from him; his Father was not found in that particular, but he was found in passing him well through it, which was far better. So if God give not the particular we ask, but some thing better than it for it, as patience, exercise, and increase of grace, and strength that holds the heart in faithful expectance, who can deny but that he is found? and sometimes God gives more than our request, and is this a denial? A poor man asks a penny, we give him a shilling; is this to deny his request?  
Fourthly, the godly in seeking are tied to some conditions, of which if they fail, let them blame their own unfaithfulness, and not the faithfulness of God who cannot deny them, as  
First, if they seek not according to his Will, or as his Word alloweth, but as Zebede's Sons, they know not what they ask; they must have, 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 ask without faith, in wavering and doubting of Gods hearing or answer.  
Thirdly, if they ask without patient waiting the Lords leisure, making more haste then good speed, prescribing the manner and time of hearing, which sin was noted in the Israelites, Psal. 78. 41. they limited or stinted the holy one of Israel: here it is just that the Lord is not found of his own servants: But keep the conditions of seeking, and in some of these ways the promise is true, Seek and ye shall find.  
Well, if there be a time, when God will not be found, 
Use 1.  then must the godly hence learn rightly to conceive of Gods not hearing their prayer: for it proveth not, that either they are out of God's favour and love, as hasty persons are ready to gather and conclude against themselves. The Lord regards them not, oh he hath broken the bottle of their tears, and they are none of his children; or that the Lord grudgeth their good or is loath to afford it them; or to discourage them, to the breaking off of their prayers; or God hath forgotten his promise: But it serves to teach them to turn against their sins, 
Peccato gravescit oratio.  which hide good things from them, and to join watching against evil, with wishing and prayer for good. Secondly, the longer our prayers are put off, enter we into a more serious examination, & severe proceeding against our sins. Thirdly, say thus with thyself, The Lord now tries my faith, patience, love, hope, and perseverance: I must not limit him as the Bethulians did, or send for him in post-haste, but wait his leisure; though the vision stay, & be yet appointed for a time, yet at length it shall speak and not lie, Hab. 2. 3. And, were it fit for a subject by post to send for the King? Fourthly, it may be, I know not well what I ask, and the Lord knows to give me better or above that I ask: If it be a good thing, perhaps it is not good for me, or not yet. I must be kept humble still with a prick in the flesh, to let out my wind of vainglory. What? have I a promise for that I pray for? else I offer strange fire. And is not this promise conditional? let me peruse it and so pray. Fiftly, doubtless the thing I ask is worth more prayer and more labour, and I undervalue it: God by this delay would make me know the worth of it by hard obtaining, and learn to use it well when I have it, that I may not forfeit it: great things must be sought with great affection. Sixtly I must know, my prayer is a seed-time, it is sown in heaven, and cast into the bosom of God, and, as we cannot sow and reap presently, but the husbandman waits patiently a whole winter, so must I wait the coming up of my prayers: for certainly, if the prayer of faith presently return us not some good, it lays up good in store for us, to enjoy afterward. And if God intent my bettering by present denial of my prayer, so must I.  
Secondly, the godly must learn hence to pray for their prayers, seeing it is so hard for them to pray well, to the 
Use 2.  end that they may find entrance to God, and acceptation before him. Thou that hast not found God upon thy prayer, tell me, Hast thou prayed, that God would hear thee therein, and direct thee to pray aright? Know this for certain, Thou must sanctify all things, even the word and prayer, by the word and prayer. Take up David's practice. Psal. 119. 169, 170. Let my complaint come before thee, O Lord, and give me understanding according to thy Word. Let my supplication come before thee, and deliver 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 upon them, seeing God rejecteth their prayers, and 
Use 3.  turns them to sin.  
First, the soul of a natural man is dead to God, and a dead man, we know, utters no voice.  
Secondly, seeing we live at God's allowance and liberality, and he gives not till we seek, how poor and miserable must they be, that can not seek him to obtain?  
Thirdly, the strength of a Christian is in his prayer, as Sampsons' strength was in his hair; if this be taken away, he is a prey for all the spiritual Philistims.  
Fourthly, it was the curse of Moab to pray and not prevail, and it was the comfortless case of Saul in his need, not to be answered.  
But God will not deal so roughly with his Creatures 
Object.  as you talk of; why, he is gracious and ready to hear.  
We acknowledge these attributes of God; but what 
Answ.  is that to thee that art a Moabite, and out of the covenant; what will God's mercy profit thee, that liest in sin unrepented? Mercy belongs only to the vessels of mercy. What good can a conditional promise do him, that no way performs the condition? promises of mercy belong only to those that keep the condition of believing.  
There is yet a third doctrine to be considered, and that is this:  
There is a time wherein God will be graciously found of every 
Doct. 3.  godly man, if he seek him. Matth. 7. 7. Seek and ye 
There is a time wherein God will be found of every godly man, seeking him.  shall find: this is a general promise, made to all the followers of Christ: and, Whosoever seeketh, findeth. jer. 29. 11, 12. There is a promise, that God's people shall cry unto him, and he will hear them; they shall seek him, and find him, because they shall seek him with their whole heart. Isa. 65. 24. Before they call I will answer, and while they speak I will hear. Psal 9 18. The poor shall not always be forgotten, the hope of the afflicted shall not perish for ever.  
First, God's nature is to tender the misery of the afflicted 
Reason 1.  and distressed, wherein he cannot deny himself. Psal. 12. 5. Now for the oppression of the needy, and for the sighs of the poor, I will up, saith the Lord, and set him at liberty. Exod. 3. 7. I have surely seen the affliction of my people, and heard their cry, because of their taskmasters: for I know their sorrows, and now am come down to deliver them: this is God's philanthropy and loving affection to mankind, to put forth thoughts of peace towards them.  
Secondly, if God should not take one time or other 
2.  to answer his children, he should not be as good as his promise, Call upon me in the day of thy trouble, and I will hear thee. He should reject prayer preferred according to his will, and in the name of Christ, and the voice of his own Spirit, yea, the prayer of faith, tending to his glory and the salvation of his people, which he cannot do and continue faithful.  
Thirdly, he sets out a time of finding in respect of his 
3.  own glory, sundry ways: first, by being found of his people, he procures praise and abundant thanksgiving, as Psal. 22. 24, 26. He hath not despised the poor, nor hid his face from him: my praise shall be of thee in the great Congregation. The poor shall eat and be satisfied, they that seek after the Lord, shall praise him: see Psal. 79. 13. and Isa. 38. 19 The Fathers to the Children shall declare thy praise. Yea, the Lord challengeth this as a chief part of his glory, Isa. 42. 7, 8. Secondly, by being found of his people, he magnifies his own name in the midst of his enemies; for they brag and exalt themselves, when they can tread upon the necks of the godly. Now, lest they should say, We have prevailed, and, Where is now their God? He steps in and finds a time to hear their weak prayers. Psal. 106. 8. He saved them (the Israelites pursued by Pharaoh in the red Sea) for his name's sake; according to the prayer of the Church, Not unto us, Lord, not unto us, but to thy name be the praise, ' Psal. 115. 1.  
Fourthly, God will in time be found of every godly 
4.  man, often because of the malice of the wicked, when it is come to the height. The Israelites had often prayed, and groaned under their afflictions in Egypt in the four hundred years, but, because the sins of the Amorites and Canaanites were not full and ripe, they found not God in all that time; but when they were full, they were delivered.  
Fifthly, God sets out a time of finding in respect of 
5.  the godly themselves: first, to provoke them to love the Lord, who giveth and forgiveth much: as Psal. 116. 1. I love the Lord, because he hath heard my prayer. Secondly, to encourage them in prayer and in the course of invocating him, wherein they find God so good; yea, to be instant, and press in upon him: Psal. 116. 2. Because he hath heard me in my days, I will call upon him. This the Prophet expresseth, Psal. 65. 2. All flesh shall resort to thee a God hearing prayer, or, Because thou hearest prayer, all flesh shall resort unto thee.  
Yea, but God hath denied to hear the prayers of his 
Object.  children, they have sought and never found, as Moses and Paul.  
First, we may pray for temporal things, we must know that all the promises for them are made with a condition, 
Answ. 1.  If God see it good for us: in such things a godly man may pray all his life time, and not find, because GOD sees it better for him to be without them, and to lie under the cross.  
Secondly, we must distinguish between delays and denials, as we have seen. 
2.   
Thirdly, the godly have many special graces, but it is God's wisdom to leave them in some want, to know 
3.  some prick of the flesh, as Paul did, lest they should be puffed up, being taken up into such an heavenly condition.  
Fourthly, God hears his children in a better kind, as we have showed. 
4.   
Fiftly, the godly are tied to conditions, which are often broken. 
5.   
Sixtly, it may be thy prayer is heard, but the answer 
6.  is not yet come to thy heart, the sense of grant is not yet brought to thee, and there must go some time between seeking & finding: so the Angel said to Daniel, chap. 9 22. 23. From the first day that thou didst set thy heart to seek the Lord and humble thyself, thy words are heard, and now I am come to tell thee.  
If the godly seek sometimes in a time of finding, than we must learn to judge wisely of the poor and afflicted 
Use 3.  in spirit, not to triumph over them as David's enemies did over him: Oh, God hath forsaken him; or as jobs friends did, All that he was, at best he was but an hypocrite. Oh, saith the world, this is not the child of God: Why? because the Devil hath a little power over him, and God is gone. A false conceit: For, first, though he be not heard presently, yet he shall be heard hereafter; there is a time when he shall find God. Secondly, God is delighted in an humble spirit, and a broken heart. Thirdly, he is the God of the abject; his promise is, that such as mourn in Zion, shall be delivered and have beauty for ashes. Fourthly, after this rate we shall condemn the greatest lights of God's Church; Paul and the other Apostles were in a thousand dangers, within and without, assaulted on every side, yet as dear to God as ever they were: and it was a jewish scoff against Christ, Let God deliver him now if he will have him.  
Let us rather consider our own case what it may be, and be charitably affected to them in distress, as we would have others affected towards us in the same case, knowing, that that which befalls one man, may befall any man.  
Secondly, if there be a time of finding, let us take heed 
Use 2.  of being Lions in our own houses, tearing our souls with diffidence and despair, as if the Lord were clean gone for ever, and would never return, and as though there were no time of finding.  
Alas! I am then no godly man: for I have prayed 
Object.  long, and God will not be found; must I not fear my estate?  
Yes, fear and doubt in the godly, make their salvation 
Answ.  more sure in the end, because it sends them to the means of comfort: and by this thou mayest try thy fear, and distinguish it from all ungodly fears & doubts, which vanish away without any such use.  
But I am unworthy to find God, who have incensed 
Object.  his wrath, like an unkind and unthankful wretch, and that every day.  
A false ground of a false enemy: all thy worthiness 
Answ.  is the sense of unworthiness, and an apprehension of Christ's worthiness: What worthiness was in Israel, when the Lord covered her with his skirt, and she became his? Did she not wallow in her blood and filthiness? And is not God the same, promising and performing mercy to them that confess their sins and forsake them?  
Oh, but my sins have abounded, and have so separated between God and me, that I doubt I shall never 
Object.  find him.  
Not so: For where sin hath abounded, grace hath 
Answ.  abounded much more; and in the forgiveness of many sins, God shall have honour of much mercy and love from the sinner in greater measure. And if he delighted in the death of a sinner, or took pleasure in the death of him that dies, any one sin would furnish him with matter of revenge enough; but he is much in pardoning and delights therein. The Apostle Paul saith, I was a persecutor, an oppressor, a blasphemer, etc. yet God had mercy on me, to be an ensample in time to come to all that should believe in Christ jesus.  
Alas! he sinned of ignorance, but I of knowledge against 
Object.  the light of my mind, the voice of God, the motions of his Spirit, the cries of my own conscience, and have so quenched and grieved the Spirit, that he will come no more; I may not look to find God as Paul did.  
Tell me when john said, The blood of jesus Christ his Son cleanseth us from all sin, 1. Epist. 1. 7. doth he mean 
Answ.  only sins of ignorance? No verily: and if GOD have made no distinction of small & great sins, sins of knowledge and of ignorance, of weakness and of presumption, you may justly and must defy a distinguishing devil.  
Thirdly, the godly must be encouraged by this doctrine, 
Use 3.  to seek the Lord in a time when he may be found.  
Oh that I knew that time! when is it?  
First, one time of finding is, when a man hath been 
Quest.  truly humbled and-toucht for his sin: Of this time 
Answ.  our Prophet speaks in the Text: after humiliation David 
Certain times when God will be found.  found God, and teacheth that every godly man shall then find him. It is the troubled spirit that God respects, and at whom else doth the Lord look? Isai. 66. 2. CHRIST came not to the righteous (in their own conceit:) but to call laden and humble sinners.  
Secondly, another time of finding God is, when all good means and care have been used to find him. God will not be found at first, because he will try the diligence of his servants, in which he sees the price they set upon him, and the thing asked. The Spouse in her bed cannot find Christ; but, if she get out, and use all good means, inquiring and seeking after him, at last he is found: and a godly heart cannot but think that the comforts Christ brings with him, are worth all his pains and labour. And it will manifest our care, if we seek him: First, early, as Prou. 8. 17. I love them that love me, and those that seek me early, shall find me. Secondly, if we seek him with all our heart, as Deut. 4. 29. Thou shalt find him, if thou seek him with all thy heart, and all thy soul. Thirdly, in perseverance, not by starts and fits, as the careless and temporizers, but as the Church that never rests till she find him.  
Thirdly, another time of finding God, is the godly man's extremity, and urgent necessity; for that is God's opportunity. The Lord will be a refuge for the poor, a refuge in due time, even in affliction, (when he hath no refuge elsewhere;) Psal. 9 9 and Psa. 10. 1. Why hidest thou thyself, O Lord, in due time, even in affliction? Deut. 4. 29, 30. When thou art in tribulation, and all these things are come upon thee, at the length, if thou return to the Lord, he will not forsake thee. When jonas was wrapped with waves and weeds in the bottom of the Sea, he cried, and God spoke to the fish to set him on land. David called out of the deep, and God heard him. Moses cried at the Red Sea, and then God was found. Christ in his agony in the garden prayed, and GOD sent the Angels to comfort him. Abraham found God three days after the commandment, on the mount. And after three days, when the case was hopeless, and the Disciples faith was a little prejudiced, Christ rose again. Therefore wait, thou art not yet in the deeps, nor yet at the mount, the third day is not yet come.  
Fourthly, another time of finding God is, when God offers himself to be found in the preaching of the Gospel; for by it God comes and knocks at our door and seeks entrance, Reu. 3. 20. and the opportunity of the Gospel is called the day of salvation, and the day of visitation. Let us walk, while we have the light; this is the acceptable time. The jews knew it not till it was past, and they were left in their sins; let us take heed it be not so with us.  
How can we want motives to seek the Lord with comfort and assurance of finding him? for  
First, God hath a fatherly care over us, and as a faithful Shepherd seeks thee, leaving ninety nine to save 
Motives to seek the Lord.  one; and is not he willing to be found if thou seek him? oh goc and meet him?  
Secondly, Christ seeks and sues to thee, Open unto me, my beloved: and why should not we set open the gates of our hearts, that the King of glory may enter in? Even when we run away from him, he seeks us and offers us conditions of love; he runs after fugitive ADAM, that if he will believe in the promised Messiah, he shall be saved: And have not we encouragement enough to knock at the door of his mercy?  
Thirdly, consider what a woeful threatening is sent out against such as will not seek the Lord? as Zeph. 1. 6. He will stretch out his hand against all them that turn from him, that sought not the Lord nor inquired after him. and Zech. 7. 13. It is come to pass, that as I cried, and they would not hear, so they cried, and I would not hear, saith the Lord of Hosts.  
Fourthly, the Gospel is the hammer, by which God still knocks: now if thou wilt lay hold on mercy offered, thou shalt have a blessed answer: but if thou wilt bolt up thy heart with security and ignorance, how can he come unto thee? Christ, when he was borne, found no room in the Inn, but was content to lie in the Stable: and surely the world is no changeling, it is as unthankful still, men are loath to make Christ a room in the Inn of their hearts: If now in his glory he would be content with Stables, that is, hearts filled with noisome lusts, as so many filthy beasts, this room they could afford him. But know, that he is past infancy and abasement, and hath showed himself a Lord of glory, and will have a room and entertainment like himself: and, if thou makest him no room by embracing the Gospel in the Kingdom of grace, he will never make room for thee in the Kingdom of glory. Now is the light shining, now lay hold on the light.  
Oh, but it may continue long, and what needs such 
Object.  haste?  
First, that is uncertain, we have seen as fair Suns 
Answ.  as ours fall from the midst of heaven, as the Churches of Ephesus, Corinth, and the seven in lesser Asia. Secondly, thou canst not deny, but that we have forfeited all our liberties by horrible sins against it. Thirdly, suppose the Gospel do continue with us, yet thou knowest not whether thou shalt stay with it one night. Therefore work while the day is, before the night come, and thou canst not work.   

Surely in the flood of great waters, they shall not come near him.]  
NOw we come to the second part of this verse, and in it to that excellent promise made to the godly man praying, namely, of special safety from most present and perilous dangers.  
By floods of waters, the Scriptures Metaphorically express extreme dangers and violent troubles, whether sent: First, by God himself, as Psal. 42. 7. All thy floods and waves are gone over me. Secondly, by Satan, as Revel. 12. 5. The Serpent cast out waters like a flood. Thirdly, by wicked men, Isa. 59 19 The enemy shall come as a flood: because, first, as inundations and swellings of waters come fiercely and terribly, or as the flood of Noah, (to which the Prophet may allude) bore down all before it; so afflictions come, as though they would swallow the godly, as Psal. 18. 4. The floods of wickedness made me afraid.  
Secondly, because as a man, ready to be drowned, is drawn out of the waters, and so saved: so Gods present deliverance is compared to the drawing out of the waters, Psal. 18. 16. He hath drawn me out of many waters. Thus Moses was drawn out of the waters, and God's protection is the only Ark to save his children.   

Shall not come near him.]  
WHat? did ever godly man avoid them? was 
Object.  not Noah near them, and they near him? was not David over head and ears in them? Psal. 69. 1, 2. was not jonas in the midst of them? Chap. 3. 5. All thy waves and surges passed over me.  
The meaning of the phrase is, that these floods shall 
Answ.  not come near the godly man to hurt him, or as evils, or till they be altered. It were not fit, that the godly should be privileged, and quite exempted from afflictions, but that the hurt and evil of them shall not come near them; for they shall all turn to their good, yea to their best. Psal. 105. 15. Touch not my Prophets: The phrase is presently expounded, Do them no harm, no, not the least harm. And Saint john saith, He that is borne of God, the wicked one shall not touch him.  
No? what say you to job and his children? of Marie 
Object.  Magdalen possessed with seven devils? of many of God's children bewitched and vexed with the devil? why, Satan is most busy with the sons of God, neither spared Christ himself.  
True, but he toucheth them, not to do them harm, he 
Answ.  cannot have his will on them.  
Surely.] Or certainly: an asseveration, added, first, to confirm their hearts that shall seek God in prayer. Secondly, to show that as the promise of God is large and excellent, so it is most sure and true. Thirdly, to reprove the distrust of men, and want of application. David himself is not always in case to apply the promises, Psal. 116. 11. I said in my haste, All men are liars, that is, all the promises are untrue.  
This promise yields us this point of instruction, that  
No judgement in the world can hurt, or touch a godly man 
Doct.  to do him the least harm. Psal. 91. 6, 7. No plague shall 
The greatest judgement cannot do the godly the least harm.  come near his tabernacle: A thousand shall fall at thy side, and 1000 at thy right hand, but it shall not come nigh thee. When the revenging Angel was to pass through all Egypt, and smite the first borne, his commission is limited, he must pass over the Israelites, where the blood was sprinkled on the door-posts and lintels. Ezek. 9 4, 5, 6. The man in white raiment, who was God's executioner of a common judgement, must first Mark those in the forehead, who mourn for their sins, and spare them. Revel. 7. 3. The Angel must not hurt the earth, till all God's Saints be marked.  
First, the godly man stands on a rock, the Lord is his 
Reas. 1.  rock, that look as in the overflowing of many waters, houses are driven down, men are drowned, and cattle perish, but he that is upon a high rock, is safe: so he that hath made the Lord his Rock and defence, heaven and earth cannot stir him. In the great deluge, the waters rose not up to heaven, but only fifteen cubits above the highest Mountains of the earth; and, if thy Rock be in heaven, the floods of great waters shall not touch thee.  
Secondly, God's protection compasseth his people, as the hills compassed jerusalem. Moses being cast upon 
2.  the waters, but first put into a basket, was safe enough till he was drawn out. When the great deluge covered the face of the whole earth, the Lord prepared an Ark for Noah and his family; therein they were safe, because God shut them in: God's protection is this basket, this Ark to his children.  
Thirdly, as, if a man be cast into the sea, and can keep his head aloft, he cannot be drowned; so, as long as 
3.  Christ the head is above, he will not lose the least and basest of his members; If Christ be in the ship, all is safe.  
Fourthly, God's word and promise is to be with them; 
4.  at Christ's word, Peter walks safely on the water.  
But sense and reason is against all these your sayings: 
Object.  What? have not the enemies with their violent inundations come near, yea, and almost overturned the whole Church? What stirs, tumults, martyrdoms and butcheries have been outrageously committed on the poor Saints? What horrible slaughters have been done on Protestants, in France, Flanders, Spain? in our own Country, the fires have been kindled as hot as Nebuchadnezars' furnace, to burn the bodies of God's Saints, and some yet alive have seen those Marian days, wherein the streets ran with the blood of the Saints, as jerusalem's did in the time of Manasseh.  
The Church is like the Ark of Noah, which, the more the waters rose, the more and higher it rose; or like the 
Answ.  ship, wherein Christ lay asleep, which may be tossed with winds and waves, but not overturned: even so, the more the waters of affliction be increased, the more is the Ark of the Church exalted. The Church may be beaten with waves, but it shall be still lifted up above them. The Disciples may faint, and see the streams ready to swallow them, yea, in their sense may say, Master, we perish: but Christ is in the ship, he will awake in due season, and rebuke both the storm, and their little faith. Thus the Apostle saith, We are in all things more than conquerors.  
Secondly, the Prophet yields, Psal. 34. 19 that, great are the troubles of the righteous, but the Lord delivers them out of all: but mark how:  
First, sometimes they are exempted from the common 
Sundry ways of Gods delivering of his servants.  inundation, that it doth not come near them, as those 7000. marked, who bowed not their knees to Baal, were saved from jezabel, and the tenth and remnant reserved from common plagues, to propagate God's grace and glory with the manner of his dealing, and their deliverance.  
Secondly, sometime they are wrapped in the common misery, as suppose the plague, or fire, or sword, but herein find the Lords compassion and mercy in special deliverances. jeremy was taken into Babylon with the captives, but it was better with him there, then among his own people. So David saith, Thou hast afflicted me sore, but hast not delivered me unto death.  
Thirdly, sometimes the godly are left unto death, and led, as sheep unto the slaughter, and sustain all the cruelty and ignominy their enemies can devise. And this the Lord doth permit: first, in respect of their enemies, that they may by their blasphemies and cruelty prepare and hasten their own destruction. Secondly, of the truth, which is sealed and ratified with the blood of the Martyrs. Thirdly, of the growth of the Church, which is sown and watered with the blood of the Saints, as being the seed of the Church. Fourthly, in respect of the godly themselves, to sweeten them; for the fire is the fittest place for perfumes: But yet  
First, the Lord is not careless, much less prodigal of the lives of his servants, but by special counsel, thus ordereth and disposeth of them: for he numbers their flittings, puts their tears into his bottle, and suffers not a hair, much less the head itself, to fall without his providence. Precious to the Lord is the death of his Saints, Psal. 116. 15.  
Secondly, being thus left in the enemy's hand, the promise of deliverance is most true, seeing, first, the rod of 
Psal. 125. 3.  the ungodly doth not rest upon them, but by being delivered to them are delivered from them. Secondly, in the midst of death they live, conquer, and reign: so saith the Apostle, We are slain, but not overcome: the reason is, because Tyrants and Persecutors cannot overcome their Faith, Hope, and Profession. Thirdly, they are delivered from all the bands of sin and death, and the imperfect man is wholly renewed. Fourthly, they rest in their beds, even every one that walketh before the Lord, and are delivered from seeing the evil to come.  
But seeing the wicked are delivered from troubles as 
Object.  well as the godly, out of many judgements, what privilege is this?  
First, the wicked are often temporally delivered as 
Answ. 1.  well as the godly, but a sting is left behind, so as deliverance 
Difference between the deliverances of the godly, and the wicked, in three things.  is a blessing in itself, but not to them, whereas the godlies' deliverance is a true blessing both in itself, and unto them.  
Secondly, God delivers either as a Creator, or as a Father. As a Creator and preserver of things created, he 
2  preserves the wicked from some present evil, to reserve them to a greater mischief. Thus are the Devils preserved by God, and reserved to final judgement; only the wicked have offer of grace, which the Devils have not. But as a Father, he delivers his children, who often delivers his own by correction, taking them away from evil which might corrupt them, so as if they be not temporally delivered, they are delivered eternally. The godly by being taken away by judgement, are freed from judgement, the wicked every way preserved, or rather reserved unto judgement.  
Thirdly, God delivereth either by virtue of a promise, 
3.  made and applied to the faithful, claimed and obtained by fasting, prayer, and obedience, as Mordecai, Ester 4. 16. and jehoshaphat, 2. Chron. 20. 3. or else not by virtue of any promise, as the wicked, who have no promise, no faith, and therefore no sound blessing. Thus we see the great difference between the deliverance of the godly, and of the wicked, and as great comfort in the one, which the other wants.  
This serves to comfort the godly; in that the Lord sits 
Use 1.  upon the floods, and that to this purpose, to perform this gracious promise. Isa. 42. 3. When thou passest through the waters, I will be with thee, and through the floods, that they shall not overflow thee. So Eliphas telleth job, chap. 5. 19 In six troubles he will deliver thee, and in the seventh, evil shall not come near thee; as if he had said, Though six and seven troubles beset thee, yet the evil of them shall not come near thee. This presence of God with his children, makes them glory in their troubles, as in a crown upon their heads: and the Apostle Paul gloried, that he was more in affliction then all the false teachers, 2. Cor. 11 and Heb. 11. 35. the Saints were in most deadly trials, and would not be delivered (namely, upon unlawful conditions) because they found God as good as his word.  
Secondly, miserable men are they that withdraw their 
Use 2.  hearts from the Lord, and seek him not in his promises, nor in their prayers, but trust to wind out themselves by other means: some make falsehood their refuge, and some embrace the world and carnal means, and lean upon the arm of flesh. These fly from their defence, wait upon lying vanities, and forsake their own mercy, jon. 2. 8. 'tis as if Noah for fear of the inundation should have left the Ark, and flyed to the Mountains, which had been to have thrown himself into the midst of the waters; and thus do they, that to avoid troubles, fear, and fly their profession, and so Apostasy, and Idolatry, and corruption drowns them. We must rather with the Church fly to the Rock, Psal. 69. 2. Save me, O God, the waters are upon me, yea, I am come to the deep waters: and then, being delivered, we must go back unto him, saying, Salvation is the Lords, and Psal. 124. 1. If the Lord had not been with us, the waters must needs have drowned us when they roared upon us.  
Thirdly, this serves to persuade every man to become godly, seeing this privilege belongs only to such: there 
Use 3.  is no man but desires safety in danger, and yet no man but the godly man can assure himself of safety therein. If then thou wouldst have assurance of this promise, thou must practise piety, in these severals:  
First, become an humble person, repent and turn to 
How to be safe in dangers.  God, cry out of sin, sue daily for pardon, as for life and death, and then let all the miseries in the world come haile-shot upon thee, thou shalt be safe. Only sin is as poison, cast into the Lord's cup: God gives thee no poison to drink, but that is of thy own tempering: pull the sting out of these Scorpions, and the sight only will be dreadful, but the danger is past.  
Secondly, as thou mournest for thy own, so for other men's sins. 2. Pet. 2. 7. God delivered just Lot, vexed with the unclean conversation of the wicked.  
Thirdly, get thy heart washed with the blood of Christ, be a true Israelite, a true believer: for God is good to Israel, even to the pure of heart, Psal. 73. 1. and Deliver Israel, O Lord.  
Fourthly, get innocency and uprightness into thy life, to be able to say with DAVID, Deliver me according to 
Psal. 18. 24.  mine uprightness.  
Fifthly, draw daily nearer unto God, and if God be with thee, or thou with him, thou needest not fear, though thou walkest in the shadow of death, Psal. 2●. 4. and do this three ways: first, get near him in thy affection, love him in his Word and Image. Psal. 91. 14. Because he hath loved me, I will deliver him and exalt him, that is, set him out of the reach of trouble. Secondly, in obedience: I am thine, saith DAVID, O save thy servant. Thirdly, in thy confident prayer: so Psal. 91. 9 For he said to the Lord, Thou art my refuge.    

VERS. 7.  
Thou art my secret place, thou preservest me from trouble, thou compassest me about with joyful deliverance. SELAH.  
NOw follows a second use of this worthy doctrine of David, which concerneth affiance in God, when the heart can lay hold upon God, as David doth here. First, for the present time, Thou art my secret place. Secondly, for time to come, Thou shalt preserve me from trouble, and compass me about with joyful deliverance.  
Whether these be the words of David holding in his soul the sweet sense of remission of sin, or whether it be a form of prayer, which the godly man, coming unto God, doth prefer in his presence, it is not material, but howsoever, it is the speech of one assured of the pardon of his sins, and from that assurance this confidence ariseth, to say, Thou art my secret place: whence note, that  
The Fountain of God's protection, and our assurance of deliverance 
Doctr.  in trouble, is from the remission of sins. A man 
Assurance of deliverance in trouble from remission of sins.  cannot say, Thou art my secret place, till he can say, Thou forgavest my sin. job 22. 21, to 25. Acquaint thyself, I pray thee, with God, and make peace, and so shalt thou have prosperity. If thou put away iniquity, the Almighty shall be thy defence; when others are cast down, thou shalt say, I am lifted up, Psal. 103. 3. The Prophet provoking his soul to praise the Lord for all his benefits, reckons up the healing of all his infirmities, and the redeeming of his life from the grave; but before all these he setteth forgiveness of sins, as the Leader and the cause of all the rest, thereby showing, that all other of God's mercies have their rise from hence, as from their head and original.  
First, sin layeth open the sinner to all God's wrath, and the curses of the Law in this life, & the life to come: 
Reason 1.  it sets a man as a butt, against whom the Lord shooteth all the arrows of his displeasure: sin not remitted makes us enemies to God, and God to us, so as we cannot expect any other but fruits of hatred. Exod. 32. 25. Israel having worshipped the Calf, was naked to God's judgements, and having sinned a sin, could not stand before the men of Ai, josh. 7. 11, 12. Sin is transgression, that is, a thrusting of us out of our way, and so from under God's protection, who hath given his Angels charge over us, to keep us no longer than we are in our way, Psal. 91. 11.  
Secondly, this is God's covenant, who promising to put his Law into their inward parts, and to write it in 
2.  their hearts, and to become their God, and accept them for his people, he giveth the reason of all the former articles, because he would forgive their iniquity, and remember their sins no more, jer. 31. 33, 34. And indeed everywhere we may observe how God begins all our good here. jer. 32. 41. First, he takes away the sins of his people, and then delights to do them good, to watch over them, to build and to plant them. And Hos. 2. 17, 18 First, the Lord takes their Baalim from his people, and then makes a covenant and marries his Church unto himself; and then, to safeguard his Spouse, he makes a league with the Beasts of the field, with the Fowls of heaven, and creeping things; then will he break the Bow, and Sword, and battle out of the earth, that they may sleep safely. While man kept covenant with God, he had dominion over the Creatures; but rebelling against God by sin, the Creatures rebel against him: and now God, making and renewing his covenant again with man himself, reneweth also this clause of it concerning the Creatures, that they shall be at peace, which is no other than a promise of protection.  
Thirdly, confidence is a fruit of faith: for we must 
3.  first believe God, to be our God, before we can be persuaded, that his mercy and truth belongs to us: our ground for our confidence in outward mercies, and deliverances, must be an assurance of his inward love, in which we may glory, as Psal. 42. 5. Why art thou cast down, O my soul? trust in God, he is my God and my present help. And, Rom. 8. 33. the Apostle laying this ground, It is God that justifieth, challengeth with great confidence principalities and powers, things present & things to come, and all creatures as too weak and impotent to separate us from Christ.  
Fourthly, what do the Scriptures else teach us, while 
4.  everywhere they make the particulars of our comfort, fruits of this root? as Luk. 1. 74. Deliverance from all enemies proceeds from the release of the punishment of sin. Our peace with God, boldness with him, access to the Throne of grace, come from our justification by faith, Rom. 5. 1. Peace at home in our own souls, is a fruit of remission of sin, Luk. 7. 7. Thy sins are forgiven thee: Go in peace: Yea, our whole redemption from first to last, from all enemies, spiritual and temporal, and all the fruits of sin, is called by the name of remission of sin, Ephes. 1. 7. and Col. 1. 14. and in the entry of our Psalm we have showed, that all our blessedness is placed in remission of sin.  
But than it seems, that where men are not protected 
Object.  and delivered from danger, that their sins are not remitted.  
This was the error of the jews, that they thought those, on whom the Tower of Siloam fell, greater sinners 
Answ.  than the rest, and those whose blood Herod mingled with the sacrifices. But we must know, that the Lord doth perform his promises of temporal deliverances and benefits, not absolutely, but conditionally, so far as will stand with his wisdom and glory, and the good and salvation of his own children. Sometimes the Viper cannot hurt Paul, nor the lions Daniel: but again, sometimes they may be overtaken with dangers, and seem to be left in them, but so, as first, they are sanctified to the former main ends; and secondly, as they are good for them, all things falling out to the best to them that love God. Neither may it be strange, that although remission of sin be the ground of all deliverances, yet all that have remission of sin, have not deliverance from temporal dangers, but some of the Saints are hewn asunder, tempted, slain, burnt, hanged, and ignominiously put to death: For, as the subjection of the creatures to us, dependeth upon our subjection to God, and our peace with men, upon our keeping peace with God: so our subjection and peace with God here, being only begun and imperfect, we must recover our safety from the creatures, and peace with men, but in part and imperfectly. But yet that which is wanting here, is recompensed with spiritual peace, even here, as joh. 16. 33. In the world ye shall have affliction, but in me ye shall have peace: and afterward with that peace that is everlasting.  
First then, where God begins our safety, let us begin 
Use 1.  it, in labouring to feel our inward peace with God, which will quiet our hearts in the assurance of God's providence, and protection in outward things; it will be an easy descent from the greater to the less. In the want of outward things, say to thyself; God out of his love hath given me his own Son, and will he not give me all things with him? Shall he give me heaven, and not earth? In the want of inward comforts say to thy soul, Why art thou cast down, my soul? while I was yet an enemy and a sinner, God hath reconciled me by the death of his Son; how should he now cast me off being reconciled? In bodily dangers, what a prop doth this doctrine give us? Hath my Lord provided with so much cost, so great salvation for my soul? and will he neglect to save and preserve my body? he that doth the greater, will not he do the less? In molestation by external adversaries; What? hath my Lord and head foiled the Devil for me, trodden Satan under my feet, and trampled upon all spiritual enmities for me? and will he not beat back the endeavours and unjust practices of my enemies? Shall I believe the greater, and not believe the less?  
Secondly, in receiving and enjoying outward benefits, 
Use 2.  labour to see them all to be the rivers & streams of this fountain; for than they be sweet indeed: as the stream is then sweet, when the head and fountain is so; but, if the Fountain be bitter or poisoned, so are the streams. For first, they are no further mercies than they proceed from mercy, and then they be mercies indeed as they are 
Nothing is a mercy, but what proceeds from mercy.  called. Secondly, else we enjoy them by a broken title, if not by virtue of the Covenant, and even those creatures are in a kind of bondage, from which God frees them often by plucking them from unjust owners, as Hos. 2. 9 Thirdly, else we distinguish not ourselves from the wicked, scarce from the beasts, who find and taste the sweetness of the creatures as we do, but not of GOD in them. Natural men stay in the fruition and delight of the things themselves, and can go no further, whereas, as the rivers lead us to the sea, so ought we to be led by them to the mind of the Lord towards us in them. Fourthly, those that delight themselves in the pleasures and delights of things below, and want the pardon of sin, are as if a man should drink off a cup of sweet poison with much delight, but presently or not long after, it works deadly. Thy sin is poison, which thou castest into the cup that the Lord hath made to run over. Fiftly, a little gift with love and good will, is more acceptable than a great deal with strife and grudging. If a man can see God's love and good will toward him in Christ, he will be content with a little, thankful for a little, cheerful with a little; and his portion, though very small, will be very precious. Sixtly, if assurance of remission of sins giveth us such joy in trouble and affliction, that the Saints can rejoice in tribulation, Rom. 5. 3. how will it rejoice the heart in the fruition of God's mercies? Oh then, how ought we to labour earnestly by the eye of faith to discern the beams of God's love and favour, chase away the cloud of our sins, without which all our comforts are but bitter and unsavoury?  
Thirdly, hence gather the privilege of God's children, to whom remission of sins is sealed up, which is, to be 
Use 3.  secure either from perils or in perils: For first, once in God's Covenant, and ever safe: for the covenant is unchangeable as God himself is, an everlasting covenant, Isai. 55. 3. Secondly, their afflictions are not punishments of sin, but either trials or loving corrections, the sting of them is gone. Thirdly, whereas the wicked, whose sin is not pardoned, are haunted and vexed with terrors, and fear where no fear is: a godly man is as bold as a Lion, yea in the presence and sense of danger. job 5. 22. Thou shalt not be afraid of destruction when it cometh, but shalt laugh at destruction and death: For the stones shall be at league with thee, and the beasts, etc. Who would not be exempted from danger, or fearless in danger, as seeing his own safety? Surely the way is to get the Lords loving countenance up upon us, and then we shall be safe, Psal. 80. 3. 7, 19  

Thou art my secret place.]  
THe Prophet borroweth a comparison from living creatures, who, being in danger or in chase or pursuit, have their hiding places to defend themselves in: the Lion hath his den, the Fox his hole, the Conie his burrow, and the Godly man hath his asyle or refuge; 
Difference between the hiding place of the godly man, and of other creatures.  but with this difference: First, the beasts have their dens & caves in the earth, wherein they hide themselves, but the godly hath his hiding or secret place in heaven. Secondly, they may be fetched and hunted out of their hiding places, and be destroyed for all them: but so cannot the godly who make God their secret place, seeing none is able to, pluck them out of his hands who is stronger than all. Hence we may note, that  
The Lord is the hiding place of the godly in trouble 
Doctr. God himself is the godly man's hiding place.  and danger. As a man in a storm or shower seeketh shelter, so in the storms of the Church and Commonwealth, in which the enemy's thunder and roar, and seem to mingle all into one confusion, than the Name of the Lord is a strong Tower, & the righteous fly unto it. Psal. 27. 5. In the time of trouble he hath hid me. Psal. 91. 1. The godly is said to dwell in the secret of the most High.  
How is the Lord the hiding place of the godly? 
Quest.   
First, by his promise: Secondly, by his protection. 
Answ.   
First, his promise covereth and compasseth his Elect, under which they are as safe as in a town of war. Psal. 119. 114. Thou art my shield, I trust in thy Word. Many 
How God is so.  were the plots, which David's enemies impugned him withal, but his only armour, by which he defended himself, was the Word of God, and he makes the Lord his shield, by trusting in his Word. Exod. 14. 13. When Moses and the Israclites were compassed with Sea, Mountains, and Enemies, how were they hid and covered with the promise only? Stand still, fear not, and behold the salvation of the Lord. judg. 7. 2. Gedeon appointed with three hundred men to go against the Midianites and Amalekites, who lay in the valley like Grasshoppers for multitude, and their Camels without number, as the sands of the Sea, saith the Text: What could he expect but to be eaten up presently? but having a word that God would deliver him, he was as safe as any of those whom he had sent from the war; God being his shield, he was secure. When Athaliah had put to death all the seed of Ahaziah, only joash his son escaped, and was hid in the house of the Lord six years; GOD had a chamber of providence to keep him safe, when there wanted no means, nor diligence in Athaliah to find him. But whence was this safety? even from the Word and promise of the Lord: 2. Chron. 23. 3. Behold, the King's Son must reign, as the Lord hath said of the sons of DAVID, that he should never want a man to sit upon his Throne after him: According to that; Psal. 91. 4. His faithfulness and truth shall be thy shield and buckler.  
Secondly, God hides his children by his protection, which is the accomplishment of his Word: this protection of God is called his wings, which is a borrowed speech from Birds, which by their wings keep their young ones both from injury of weather, and from the ravenous Hawks and birds of prey; that look as the Hen gathers her chicken under her wings, so the Lord will cover his own under his wing, that is, under his protection, as Psal. 91. 4. He shall cover thee with his feathers, and under his wings shalt thou trust. And this wing of God is represented by the wings of the Cherubins, extended over the Ark: these are the wings of grace and mercy, under which David desireth to be hid, Psal. 17 8. It is also called God's shield and buckler, because, as under a shield or buckler the body is hid and covered from the blows and deadly thrusts of the enemy, so the godly are hereby wholly protected from dangers.  
This is a great comfort for God's children, who have 
Use 1.  such a hiding place as that God himself vouchsafeth to provide for their safety, who is stronger than all, and most faithful; The Lord needs fear no tyrant, to expose his children to their rage, as Moses his parents, who durst not hide him above three months: And for his faithfulness, he never failed them that run under his wing. David calls him the salvation of all them that trust in him, from such as resist his right hand. A man without God, is a bird without a nest, and a beast hunted without a den, liable to any danger that comes: but great is the comfort of the godly, who know whither to go to be hid, both from the strife of tongues, job 5. 21. and from the violence of tyrants.  
Secondly, we learn hence how to behave ourselves 
Use 2.  in troubles; namely, to hide ourselves in heaven, as the poor beasts do hide themselves in earth.  
May we not hide ourselves in earth, by using the 
Quest.  means of safety? Did not David hide himself in Woods, in Caves, Holes and Rocks? 1. Sam. 22. 1, 5. and 23. 5, 6. 14.  
Yes, neither must we neglect any good means of our 
Answ.  own safety, yet we must trust in none of them, but in God's blessing, who must watch us, and hide us, or else all comes to nothing. Well knew David how little help there was in any thing to hide him, unless he had with the same, God's wing to cover him. The strong City of Keilah 
1. Sam. 23. 11, 12.  could not hide or defend him, and therefore the Lord warned him to come out of it, & himself became a shield & brazen wall unto him. The vast & solitary wilderness of Maon could not hide & secure him, there Saul and his Soldiers had compassed him, only the Lord hid him, and turned his pursuers another way. For this purpose the Lord often brings his children into the straights, that they may run under his wing: for those, who at no time else will seek him, will then seek to him as Pharaoh himself. He knows it is with the godly, as with a 
Note.  beast in the field, which is safer in a storm, then in the fairest seasons; the storm drives him to his den, and the hunter to the clefts of the Rock, but, that being blown over, he comes forth and is in danger of taking: So the godly in trouble draws into his secret place, and so long as danger continues, so long he cleaves to God; but after danger he lies open to Satan, his own corrupt lusts, and other snares, as we may see in David himself, who in the wilderness and his flight before Saul and Absalon, lay not so open to temptation as in his Palace. God often imprisons and streytens his, that they may be more wary in their enlargement.  
But how may we make God our hiding place? 
Quest.   
First, by faith, leaning upon the promises: For what 
Answ. 1.  good can all the promises of God do, being not mingled 
How to make God our hiding place.  & tempered with faith? Ps. 119. 49. Remember thy promise made unto thy servant, wherein thou hast caused me to trust. Habac. 2. 4. The vision shall come, in the mean time the just shall live by faith, which in times of danger fenceth, and compasseth them with all the promises of God; whereas unbelief lays a man open to judgements, debarred Moses of Canaan, and struck Zacharie dumb: the greatest dishonour to God, is, not to rely on his Word: and the Prince that believed not in the Word of the Lord, was trodden to death, 2. King. 7. 19, 20.  
Secondly, cover thyself under the wing of God by 
2.  the practice of repentance: for the way to escape judgement, is to judge ourselves. Ezek. 9 4. When jerusalem was to be destroyed, they that mourn and sigh for all the abominations thereof, must be first marked for deliverance. And, can an enemy of God, an impenitent sinner have the face, or any hope to go to God for safety and hiding?  
Thirdly, hide thyself with GOD by prayer, and in 
3.  extraordinary danger by fasting, which exerciseth both faith and repentance: thus our Prophet often prays the Lord to keep him as the apple of his eye, and to save him under his wing. 2. Chron. 20. 12. jehoshaphat thus hid himself, There is no strength in us (saith he) to stand before this great multitude, neither do we know what to do, but our eyes are toward thee; and being in this hold, he had strength enough from enemies, who slew one another, and had no use of his own. Hezekiah likewise against Sennacherib had recourse to this hiding place, he put on sackcloth, went into the house of the Lord, and spread open the letter before him; and the Angel of the Lord in one night slew an hundred, fourscore, and five thousand. The Ninivites seeing the storm approaching in the threat, Yet forty days, and Ninive shall be destroyed, did fly to this shelter: for high and low, man and beast did humble themselves in sackcloth and fasting, and they cried mightily to the Lord, and he was entreated.  
But how shall I know, that God will be my hiding 
Quest.  place?  
By these notes: 
Answ.   
First, that in the Text, if thou hast got assurance of the 
1. How to know that God is our hiding place.  pardon of sin. David, by long travel having got this assurance, breaks out into these words, Thou art my secret place. This assurance must be gotten by confessing and forsaking sin, and such a man is a blessed man: Prou. 28. 13. Adam, so long as he would hide his sin, could get no thicket thick enough to hide him; the way to remove judgements, is to remove our sins. Hearest thou of a judgement, or seest thou an approaching danger? meet the Lord with sorrow of heart, and with humility of soul, and his wrath shall be appeased, and his fury turned away. David's wrath, when he was strongly resolved to kill and slay, was by Abigails humble and dutiful submission appeased. Esau's fury, being resolved to slay his brother, was turned away by jaacobs' seven times humbling himself before him; much more will the Father of mercies, in whom is no passion.  
Secondly, if thou trust in the Word of God: for man liveth by every word of God, and then thou canst not 
2.  seek to any other shelter, thou canst use no unlawful shifts, and wicked means to accomplish thy desires. Every man saith, He trusts in God: but that is only a vain blast: for, whereas the first thing our Prophet doth, is to go to God, many men look to be hid every where else first of all: and at last, when all means forsake and fail them, they would come to God. First, they fly to the wedge of gold, and say; Thou art my hope. Secondly, or else lie hid in human strength, and the arm of flesh, as the Prophet saith, Some put their trust in Charets, and some in Horses. David had gold, men, strength, and Towns of war, but yet the Lord was his hiding place; he knew how vain it was to hide himself under the wings of wealth, that with those wings would fly away, and leave him in the suds. Thirdly, some run to Idols, Images, Saints, the Cross or Holy-water, all which drive them from their hiding place. Fourthly, others in strange visitations and dangers run to hell, and to the devil to hide themselves: this is a common sin, to consult more with one Witch, than all the Ministers in a Country. And now, when none of these can do a man good, he must come to God, as Pharaoh, when none of his Princes or Sorcerers could help him, than came to Moses and Aaron: but he that did thus deceitfully hide him, the Lord hid and covered him and his Army under water.  
Thirdly, thou must be a member of the Church, Psal. 27. 4. David desired one thing, even to dwell in the 
3.  House of God, and then he is sure God will hide him in the secret place of his pavilion. Assemble thyself with the Saints, frequent the public places of God's worship; every Master will protect a good servant in his service, and especially while he is under his eye, and much more will the Lord: but when a man will get him out of God's sight, then is he numbered to the sword, to the beasts, and to destruction: jer. 15. 2, 3.  
Fourthly, thou must cleave unto God in the love and 
4.  obedience of his truth. The promise is, he will keep thee in thy ways. Israel being out of his way, and having made a Calf, was naked; but before that, the Lord as a cover hid them. How can they make account of safety in danger, who to hide themselves from persecution of the Gospel, leave it upon the plain field? Oh, say they, I love the Gospel, and desire to give obedience to it: but I was afraid of my name, of my liberty, of dishonour.  
What? were dangers toward? and must thou therefore 
Folly of many in danger, who run from their hiding places.  depart from thy secret place? one would think thou shouldest rather have run unto it. Must thou needs run out of doors, because a storm or tempest is coming? the silly unreasonable creatures can teach thee more wit than so: why, thou runnest from under his wing, who would have kept thee safe. Wilt thou save thy life, by flying from Christ, who is the way and the life? wilt thou avoid the sword of man by an evil conscience, which is a sharper sword within thy bowels, striking through, and piercing thine own soul? Wilt thou avoid the flames of natural fire, by kindling the fire of God's wrath against thee, yea, the flames of hell within thee?  
How do the deceitful bewitchings of this world at this day, wind into men professing the Gospel? who to sit in the warm Sun, dare not to be seen with Christ by day, but like Owls and Bats and hateful birds, cast themselves into the night, and wilhold such a course of Religion, as that they seem none of the forwardest; would fain speak for good men, so as none might hear them; would willingly supply their wants, and help their wrongs, were it not for fear of hearing that voice, which would strike them to the heart, Surely thou art one of them.  
Fifthly, thou must be a sincere-hearted Christian, and carry thyself uprightly: He that walketh uprightly, 
5.  walketh safely: uprightness is a breastplate, which hides the chief parts from danger. Noah was an upright man in his generations, and the Lord shut him in the Ark. Lot was a just man, vexed with the unclean conversation of the wicked, and the Lord pulled him out of Sodom, and hid him in Zoar, the Angel could do nothing till he was gone. Uprightness hides a man's self and others for his sake, he may glory in the power and truth of God in extremest perils.   

Thou shalt preserve me from trouble.]  
DAVID'S confidence confines not itself within the time present, but is such, as that he can lean upon God for afterwards.  
How came David to be so confident for future time? 
Quest. Answ.   
He had experience of God's mercy in the pardon of sin, and drawing him out of former deeps (as the Psalm showeth) and therefore he resolveth thus for time to come: whence note, that  
Experience is a notable Mistress, and the surest teacher 
Doct.  of affiance for time to come: experience of God will 
Experience the best teacher.  carry the heart through such trials, as flesh can never buckle withal. 1. Sam. 17. 36. When David was to encounter with Goliath, and Saul told him he was but a boy, he reasoned & builded his victory upon the former experience of God, saying, Thy servant in his keeping of sheep, slew a Lion and a Bear, and so shall it be with this Philistim: Psal. 23. 10. Doubtless I shall dwell a long time in the house of God. How comes David to this conclusion? In the former verses he had said, The Lord had been his Shepherd, had fed him, spread his cloth, filled his cup, comforted him, and so lays one experience to another, till he come to this godly persuasion.  
The same doth the Apostle Paul, 2. Tim. 4. 17, 18. He hath delivered me out of the mouth of the Lion, and he will deliver me from every evil way: Rom. 5. 3. Experience brings hope, and hope makes not ashamed. For as a poor man, having often borrowed money of a rich man, and having found him free and cheerful formerly, hath good hope and much boldness, that he will still afford the same favour in the like case: even so the poor Christian, having found much supply many times, of wisdom, strength, deliverance, persuades himself of the same for time to come.  
First, God is honoured when his Word is acknowledged 
Reas. 1.  true in itself; but this the devils themselves believe: but by experience we find it true to us, and can set our seal to God and his Word, which is not only a great honour to God, but also to ourselves.  
Secondly, Faith in a bare word without experience, 
2.  doth much strengthen and comfort the heart possessing it, as when Abraham did receive the first promise of a son by Sarah, he relied upon it, and doubted not of the accomplishment: but when in temptation and particular troubles, we have particular proofs of God's truth in accomplishments, it will be a strong anchor to hold us fast, that we be not carried away with violent winds and waves of temptation: as Abraham, after experience of God's power, in quickening Sarahs' dead womb, and remembering his promise 30. years after he had uttered it, when no man almost could have expected it, seeing the whole course of nature was set against him, he could easily and readily overcome himself in that difficult trial of offering his son at God's commandment; and the reason was, because former experiences persuaded him, that he should rather receive him from the dead, than God's word should not be fulfilled.  
Thirdly, no marvel if experience be such a teacher of affiance in God, seeing it finds more sweetness by much 
3.  in the performance of promises, then can be conceived in holding the promises themselves, as a man that hath possession of an inheritance, which he held long only in reversion, by experience of those supplies and comforts he now hath, tasteth much more sweetness, than he could possibly conceive while it was his only by entail and expectation.  
Fourthly, the work of experience even in civil things, is of great use, and no less in divine: First, to make us 
4.  bold with God, as men are with an experienced friend. Secondly, to quell those distrustful fears, which distract us: a freshwater soldier is afraid of every crack of a Gun, and thinks sure it will cost him his life: but a soldier experienced, is fearless and more valorous. Thirdly, to quiet the heart in God's absence and desertion, waiting his approach again. Suppose a man put into the world, as Adam was, if he should see the Sun set, he would think it quite lost, but experience teacheth, that it will rise the day following; and therefore we are content, when it is set, and wait the rising of it: so is it here between God and a Christian soul.  
What makes us content ourselves in winter, when we see all things dead and withered? if such an uncomfortable time should continue ever, it would break the hearts of men: but we know that Summer will return, and then all things will spring again, and this cheers us up: so in the winter of temptation, we may think we shall never see God again, but for all that, his grace and spirit shall come and shine again to us, it shall never absent itself for ever.  
Alas! I have had many experiences of God, and yet I 
Object.  feel many grudge of despair, I cannot wait, I am too short-spirited, I cannot come to this affiance by them.  
Never had any man experience of God's former love, but he also sometimes had assured hope and confidence 
Answ.  in God, but  
First, never had any man faith at all times alike, which showeth, that it is no natural faculty, which is ordinarily uniform, but supernatural, given in such degrees as it pleaseth God, and so as place may be left for correction and trial of his children.  
Secondly, sense of weakness in a sound Christian is a means of strength, provoking a man both to humble himself before God in prayer, as also to depend upon God's strength.  
Thirdly, God's favour in this life is annexed with trouble, as the Sun is overcast with clouds, and the Moon with specks, yet, as the Sun shall at length disperse those clouds, and show his light and strength, so shall the light of God's countenance shine upon his people in such brightness, at length, as they shall outgrow all these clouds and over-casts, which hindered their comfort.  
The way then to attain affiance and sure confidence 
Use.  in God, being to get experience of his goodness unto us, we must take pains in this duty, so fruitful and comfortable.  
But how shall I come to have experience of God? 
Quest.   
Know, that to experience there go three things; first, 
Answ.  Knowledge. Secondly, Observation. Thirdly, Memory. 
Three things concurring to make up experience: 1. Knowledge.   
First, Knowledge; you must know God as he hath revealed himself in his Word and Works; this is the ground of experience, and, the more a man knows God, the more he will trust in him, as Psal. 9 10. They that know thy name, will trust in thee. The better knowledge, the better affiance. 
Special grounds to be known for Christian experience.   
Now the special grounds of this experience, to be known, are these: first, that God is the same, without change or shadow of change; what he ever was, he is still; true, just, merciful. Secondly, that his covenant is the same, being an everlasting covenant, and the records of that covenant are for ever the same and truth itself: Heaven and earth may pass away, but one jot of the Word cannot. Thirdly, that his children being ever as dear unto him as ever they were, he doth always maintain their cause: for he were not righteous, if he did not ever love and maintain righteous persons, and dealing. Fourthly, that sin being ever hateful unto him, he destroyeth it at length, and, because he never favours wicked men, he confoundeth all their plots and attempts undertaken against him, or his.  
Secondly, another means of experience of God, is Observation of the ways of God: as first, the works of 
2. Observation.  his power, and these we shall see as far above Satan's power, as infinite is above finite; and again, so far from being hindered by our weakness, as it is perfected thereby, 2. Cor. 12. 9 Secondly, the works of his wisdom, who knows how to deliver the just out of temptation, 2. Pet. 2. 9 Thirdly, of his love and mercy, being as willing as able to help his children, whose grace is sufficient not only itself, but also for them, 2. Cor. 12. 9 He is most present in their greatest need, a very present help in trouble. Fourthly, of the gracious ends and issues, he hath ever given to the trials of his servants, not only for his own promise sake, but also for thy experience. Consider, saith Eliphaz, who ever perished being innocent.  
This observation or consideration, whereby things are pondered in the heart, being neglected or slightly used, experience of God must needs be wanting; as there can be no harvest, where the seed sown rots in the earth, and comes to nothing: therefore, the Apostle exhorts, That we be not leaking vessels, to let things run out as fast as they come in.  
Thirdly, another means of experience, is the Remembrance 
3. Memory.  of such works of God, as we have known and observed: the Philosopher saith, that experience is multiplex memoria, a multiplied memory, because, of the memory of the same thing often done, ariseth experience, and many memories of the same thing, is but one experience. Now, this remembrance includeth these things: first, a committing to memory such things as wherein God most expresseth himself. Secondly, a retaining of them in memory as in a storehouse. Thirdly, a recalling of them to mind upon occasion offered. Fourthly, an applying to our own special uses and occasions.  
This is the way therefore, which he must take, that would become fearless in future troubles, and to have his heart established against all evil tidings.  
First, to get the knowledge of God in the covenant, to be assured of his favour and love in the pardon of sin, which may be known by the fruits of repentance, in confessing and forsaking sin, and by love of God in his Word, in his Image, in his Saints and graces.  
Secondly, to grow up in the observation of Gods working with himself, and his people, to observe his own increase of grace, the supply of comfort, the return of his prayers, the issues and deliverances he hath had out of troubles and dangers. Alas! what a staff and strength cast they out of their hands, who heedlessly pass by God's gracious dealing with them? whereby, not only God is deprived of his glory, and of the praise due to his mercy for the present, but themselves also for time to come of much comfort and confidence, which is as small as their observation is.  
Thirdly, to lay up in our memory the things which may bestead us, that we may have them at hand, and for our best use: And this we shall do.  
First, if we have a care of good things, and a right estimation 
Helps of memory.  of them. Men remember the things they care for, no man forgets where he hides his money. Psal. 119. 129. Thy testimonies are wonderful, therefore doth my soul keep them.  
Secondly, if we affect them as things of reckoning, as Psal. 119. 16. I delighted in thy statutes, therefore I did not forget them. But if men judge not aright of the things of God, or prefer in their judgements and affections base things, this breeds sensuality, which made a whole world of people forget in Noah's time, that which so nearly concerned them.  
Thirdly, if we use continual helps, as hearing of the Word, which is a continual monitor unto us; godly conference, which is as a whetstone of grace; meditation, whereby we hold things as our own, and not by force and compulsion. These be as the Law written, ever before the eyes of the jews, or as the frindges of their garments, to put them in mind of his statutes.  
Lastly, use prayer, by which we keep in that, which we would else cast up again: this is as vinegar, the smell of which keeps down that which would rise in the stomach: And again, prayer obtains the Spirit, whose sole office it is to bring things into our remembrance, joh. 14. 26.  
By these means we may store up plenty of experiences, and by every experience we ought to draw nearer unto God, and grow more familiar with him, more bold and confident.  
We want no motives hereunto: For first, experience 
Motives to get experience of God.  of God's favour is the greatest gain of a Christian, and aught to be most desired, Lord, lift up the light of thy countenance, Psal. 4. 7. as the loss of the sense of God's good will, is his greatest loss. Nothing troubled the prodigal Son so much as the offence of his Father, he would have been glad to have eaten with Pigs, he weighed his misery with his prosperity; his sorrows were great, but all the pains he sustained, was nothing to the unreverent using of his Father, who was not only kind to his children, but to his hirelings that lacked nothing. Cant. 5. 7. The Spouse having lost the sense of Christ, cried and traveled to seek him, was robbed, beaten, and misused by the way, and her life was in great danger by confessing him among his enemies; yet all this is nothing, she must have Christ, she cared not for the loss of her goods and apparel, nor her danger, she will not give over till she have himself.  
Secondly, experience of God's love will make a man bold in good causes, even to the death, whereas the wicked fear, where no fear is; for they can have no affiance in God. Whence it is, that one good man in a good cause, wherein he is assured God standeth by him, is able to withstand and confound a number, who are not able to withstand the terror of their own conscience, which witnesseth them to be enemies of God, as our Saviour himself, joh. 18. 6. struck not a blow, but only modestly answered his enemies, and asked them whom they sought: and they all fell prostrate to the ground. So in God's children: Gen. 43. When joseph spoke most kindly to his brethren, and told them he was their brother, there was such a terror and fear in their consciences for wronging him, that they were not able to answer him a word. The godly are bold as Lions, but the wicked as fearful as Hares; they can laugh and sing in the extreme suffering of that, which the other are aghast, and shrink to think of.  
Thirdly, he that gets not a sense and experience of God's favour here, shall have experience of his wrath and justice hereafter.   

Thou shalt preserve me from trouble.]  
Trouble's are either of soul or body, outward or inward, spiritual or temporal: this word includeth all, according to that, Psal. 34. 19 Great are the troubles of the righteous, but the Lord delivers, or preserves them from all.  

God's preservation is to be considered in respect of the 

First, means: so 'tis either  
Secondly, manner. 

Mediate, or, Immediate.       
Immediate preservation is by himself alone, when no hand of man or Angel can reach to help, and so he preserved the Israelites in the Sea. Mediate is, when mediately by his Angels, or by men, or other means he preserveth his people, as Moses was by Pharaohs daughter, and those in the ship by planks and boards, Act. 27. 44.  
In respect of the manner, preservation is either secret or manifest. Manifest, when he mightily preserves men in the sight of others, for the confirmation of the faithful and confusion of their enemies, as the three fellows of Daniel in the furnace, and Daniel himself in the den of Lions. Secret and spiritual, by which he eternally delivereth from all trouble those, who manifestly seem to perish, as the Martyrs, who seemed left in their enemy's hand, the body is slain, but the soul is preserved, and sent to a better life: here is a secret, spiritual, and eternal preservation: these are in occulto coronati: Augustine. According to which grounds, our Prophet is bold to declare his confidence in God, being fully assured, that the Lord, of whom he had so good experience, would in all troubles make some way for him, and either by himself or some other means, vouchsafe either a secret, or a manifest deliverance.  
But seeing none are more troubled than the faithful, 
Quest.  and none indeed less preserved from troubles, how can David, or any other believer so confidently utter this?  
It is true, none are more troubled than God's children: 
Answ.  for first, there is a perpetual enmity between the serpent and his seed, against the woman, that is, the 
Why none are more troubled than the godly.  Church and her seed: and if there be hope, that the devil, and the wicked may grow kind to the godly, there may be more hope of less trouble.  
Secondly, the word of truth hath said, In the world ye shall have tribulation: and, The world shall laugh, but you shall weep.  
Thirdly, the way to heaven is strait and narrow and troublesome, because of the crosses it is strewed withal.  
Fourthly, experience hath concluded, that all that will live godly in Christ, must suffer persecution; wherein they are conformable to Christ their head, who by the cross went to the crown.  
Fifthly, the blessing of sound peace and joy is promised and bestowed only upon them that mourn.  
But this is not the meaning of the text, that they should be so preserved from trouble (which David was never without) as trouble should never come near them, or afflict them, but, as the word in the original signifieth, Thou shalt save me from the straightness, or in the distresses of trouble. Note, that  
The godly shall not be exempted from trouble, but 
Doctr.  preserved from it, that is, kept in it, and happily led 
Godly not exempted from trouble, but preserved in it.  out of it. For David himself, notwithstanding his confidence here, said, Certainly, I shall one day fall by the hand of Saul, 1. Sam. 27. 1. And when he asked God, if he had forgot to be merciful, did he see any way to escape death and danger? So as his resolution here is this, that though the godly be in never so deep distress, they perish not, but are preserved in the strait, they are raised out of this depth of misery: and this stablisheth the heart with confidence, as the words following intimate, Thou shalt compass me with songs of deliverance.  
This doctrine and phrase is expressed and confirmed by other places of Scripture: Psal. 4. 1. Thou hast set me at liberty, when I was in distress: implying, that he was in a strait, and as it were strongly besieged with enemies or dangers, but the Lord enlarged him, and so preserved him: Psal. 25. 15. He will bring my feet out of the net: the godly may be in as great danger, as a silly bird in a net: but the Lord will break the net, that the bird may escape, Psal. 1 24. 7. 2. Cor. 1. 10. who delivered us from so great a death, and doth deliver us, in whom we trust, that he will hereafter deliver us.  
First, God's care of his children, though it free them not 
Reas. 1.  from the exercise of troubles, yet leaveth them not till he have delivered them. Can a mother forget her child? she may let it get a knock, and fear it with the sense of some danger, but leave it in danger, she cannot. And who be they towards, whom the Lord thinketh thoughts of peace, or, to whom he will remember mercy, but vessels of mercy? Once have I heard (saith David) yea twice, that mercy belongs to God, Psal. 72. 11. And therefore it is so true, as it can never be false; once, yea, twice, that is, once by the Scriptures, and another time by the holy Ghost.  
Secondly, God's promise is, that he will not suffer his 
2.  to be tempted above that they are able to bear, and therefore at length they find him, as David saith, Psalm. 73. 2. My feet were almost gone: but not altogether: the man of God may slip and slide, and much ado to keep his feet, but at worst, his feet are but almost gone, and this comes from God's promise.  
Thirdly, God's providence limiteth the times, in which his Church shall suffer, and no longer; sometimes 
3.  a longer time, as Israel in Egypt four hundred years; sometimes shorter, seventy years in the Babylonish captivity; sometimes shorter than so, Ye shall suffer tribulation for ten days, Revel. 2. 10. Sometimes three days, as jonas in the Whale's belly, and Christ in the grave; sometimes but one night, Sorrow may endure for a night, but joy cometh in the morning; and sometimes there is but an hour for the power of darkness; then God's time is come, and the godly see the salvation of the Lord.  
Fourthly, he preserves them in their troubles by his 
4  presence, first, of power, and so a fourth like the Son of God, was in the furnace with the three children: and it is said, I will be with thee in six troubles, and in seven, in fire and water. Secondly, of grace, his right hand is under their heads, gives them grace sufficient, proportions their strength to the burden, mitigates their sorrow, makes them possess their souls in patience, yea, rejoice in sorrow, which else would sink them, and at length recompenseth their light affliction with an eternal weight of glory.  
But sometimes the godly are not preserved, but made 
Object.  meat for the sword, and appointed as sheep for the slaughter, they die of the plague, and are slain in battle as well as others.  
Consider the Church either in the whole, or in the 
Answ.  parts: First, the Church for the body of it is ever preserved, 
How the Church is ever preserved in trouble, yea from trouble.  as in all ages may appear, the case being with it, as in a military condition, wherein, although some soldiers be wounded and slain, as the Martyrs, and other godly persons, yet the Church carries the victory out of the field, and is preserved: the Church for the body of it, is ever the conquering part; for Michael and his Angels must overthrow the Dragon and his angels.  
Secondly, the particular members are often slain, and seem not preserved, as Steven, and james, whom Herod slew, Peter, Paul, etc. yet they are, first, preserved by that secret and spiritual preservation. Secondly, sin and corruption, which is always present with us, makes our preservation to be but imperfect. Thirdly, God turns the corporal destruction of his Saints to the best, so as Heb. 11. 35. They would not be delivered, because they looked for a better resurrection.  
This serves to comfort the godly in their troubles, that they shall be preserved in them and from them, the gates of hell shall not prevail against them. First, Satan the Red Dragon may create them trouble, so that they shall want no molestation that he can procure them; but he cannot hinder their deliverance, nor without leave hinder their peace, no nor touch an hair of their head. Secondly, the wicked of the world will see they want no trials or vexation, but on the contrary GOD will see they shall not want seasonable deliverance: for Psal. 37. 8. he will not leave him in his hand: and although such is their imbred malice, that they would never take off their rods from the backs of godly men, yet God will not suffer the rod of the ungodly always to lie on the lot of the righteous, Psal. 125. 3. Thirdly, their own sins beset them hard, and so dismay them, as though they should never get freedom: and this is the strongest band of all, which tieth them to trouble, and all other troubles were but a play, so that the heart were persuaded of the pardon of sin (as the Saints in sickness of conscience can confess:) but sin shall slay the ungodly; as for the righteous, the promise is, Psal. 34. 24. Though they fall, they are not cast off; not that their sin doth not deserve they should, but because the Lord puts under his hand, and reneweth his grace to raise them to repentance.  
Secondly, this may teach us not to condemn the state 
Use 2.  of God's children when they are in trouble: For, either in darkness they see light, when God stablisheth their hearts with inward peace or patience, or supplieth strength, or lighteneth their burden so as they can cheerfully carry it: or at least with job, after darkness they see light. If in Winter, when we see the heavens black, the clouds bend to storms and tempests, winds roaring, waters raging, the earth covered with frosts, & cold and snow, and barrenness or deadness, were it not madness to say that there would never be any summer again? that the young springing corn, covered with such stormy and winterly weather, and lying buried under the clods, should never revive again, and grow up to the harvest? or that the frostbitten roots, and blasted blades should never spring forth to flower or seed? No man is so mad, 
Summer's fruits not condemned for Winter's storms.  as to condemn summer's fruits, because of the winter's storms and barrenness. This present life is the winter of God's children, wherein the seeds of grace lie hid and covered under the clods of heavy afflictions, disgraces, and a number of trials: shall we now condemn and curse the life of God's people here, and their summer fruits to come in the harvest, because the fruits of grace, and the glory of their resurrection are covered and hid under persecution affliction, and trials?  
Wherein we meet not only with the general misconceit of ungodly men, but even of the godly themselves, who sometime with David think their own estate most infortunate, and are ready to slip, to see and compare the wickeds outward prosperity and happiness with their own unhappiness and apparent misery, whereas the Sanctuary telleth them of the end of both, and so quieteth their hearts.  
Thirdly, this serves to teach the godly their duty: 
Use 3.   
First, to set before them in their trials these three things: First, the commandment of God: Psal. 50. 15. Call upon me in the day of trouble. Secondly, the promise, And I will deliver thee. Thirdly, the accomplishment of it, or the experience of others, who have found God's assistance in trouble: as, Psal. 22. 4. Our Fathers trusted in thee, they trusted and thou didst deliver them.  
Secondly, in the deepest of troubles wait for God's preservation, and know that though he come not of a long time, yet at length he that shall come, will come, and won't tarry. In this expectation beware of haste, and of evil means, and trust when thou seest no means, yea, and against means, as job did, saying, If the Lord kill me, yet will I trust in him. The style of the godly, is, to be brands plucked out of the fire, Zech. 3. 2. Is not this a brand taken out of the fire? which shows, that the godly may be cast upon the coals, yea into the fire an unmerciful creature, & may be smeared and scorched, yea, in part burnt and consumed; but at length the Lord in extremity wi● snatch them out of the fire and preserve them, as a man will catch speedily at that which he would have burnt.   

Thou shalt compass me about with Songs of Deliverance.]  
IN these words the Prophet David riseth up by a gradation, and goeth beyond that that he had formerly said concerning his confidence in God. First, he had said that God was his hiding place. Secondly, that he would preserve him in trouble: and now thirdly, that the Lord would make him joyful, and to triumph over his troubles and enemies, by compassing him in stead of troubles with mercies.  
In the words are two things to be considered: First, the matter of David's assurance, namely, Songs of Deliverance: Secondly, the measure, Thou shalt compass me about.  
First, Songs of Deliverance.] This implies the matter of these songs, and that is God's help & deliverance, which when the Lord affordeth, than there is matter of singing and setting forth that mercy: for a song beseems him that rejoiceth with great joy, the which ought always to attend our praises.  
Secondly, to be compassed with Songs of Deliverance] is, not to have one or two, or a few occasions or deliverances to sing praises to God for, but abundant, yea innumerable causes to praise and magnify God, so as a man can look no way round about him, but he shall see many and infinite mercies, and so many songs and praises, every new mercy, being a new matter of a new song of Deliverance. For look as when a man hath endured an heavy, dark, and uncomfortable night, the morning approacheth, and light begins to appear, not in any one side of the heavens, but on every side, that let a man look where he will, the light compasseth him, and it groweth lighter and lighter until perfect day: So, although God's children seem to be in darkness and in the night of affliction, yet GOD affords some deliverance, and brings the joyful morning, and then they see the light of comfort on all sides, and can say, Now they are compassed with light and salvation. So as the thing, which our Prophet here professeth, is: First, that the Lord would afford him matter enough to frame & compile holy songs of joyful praise and thanks. Secondly, that this matter should be so plentiful and abundant, that nothing should on any side be about him, but that whence he ought to provoke himself to return joyful thanks, he should be begirt with blessings and mercy.  
Hence in the first place we may learn, that  
As God hath appointed times of sorrow and straightness for 
Doct. 10  his children, so also of rejoicing and comfort. This whole 
Times of joy succeed times of sorrow to godly men.  Psalm teacheth it, in the beginning of which how was David dejected? What an intolerable burden of sin complains he of? how were his bones dried and broken? how did his moisture dry up as in the drought of Summer? how did he roar night and day under the heavy hand of God? and all this misery pressed him a long time together: But now towards the end of the Psalm his confidence supporteth him, his joy comes again, his comfort not only returns, but also in such abundance, as he seeth himself compassed with Songs of Deliverance.  
Psal. 126. 5, 6. They that sow in tears, shall reap in joy, (spoken of the Church returning out of captivity;) they went weeping and carried precious seed, but they shall return with joy, and bring their sheaves. Psal. 30. 5. Heaviness may endure for a night, but joy cometh in the morning. As certain as is the vicissitude and change of darkness and light, evening and morning, so certain shall the changes of the godly be, their darkness shall be turned into light. Eccl. 3. 1, 4. To all things there is an appointed time: a time to weep, and a time to laugh; a time to mourn, and a time to dance. All times are limited by God to the faithful; but first for sorrow, and then for joy. Exod. 15. 27. As it was with Israel in their journey through the wilderness, so is it with God's people in this world. After they had gone through many barren and dry places, than they came to Elim, where were twelve fountains of water, and seventy palm-trees, the Lord at length brings them to a pleasant station: So the Lord hath appointed after labour, a time of rest; after heaviness, a time of joy; he brings his children from Marah to Elim, Numb. 33. 9 from a place of bitterness, to springs of water.  
First, because God is not always angry with his children, 
Reason. 1.  neither doth he delight in punishing, his anger is but for a moment, and for a little while he forsaketh, but the end is with everlasting mercy to have compassion on them, Isai. 54. 8. True it is that he punisheth and correcteth sin in his deadliest enemies, and in his dearest children, but all this as a just and righteous judge, and as forced to it, not as a tyrant that punisheth, with affection, desire, and delight.  
Secondly, the troubles of God's children are overcome 
2.  already by Christ, who hath carried the heavy burden of them, and hath left only the cross for them to bear, so as they cannot still lie upon them. For if even the troubles, which Gods chosen are exercised withal here, were everlasting, and there were no time of release appointed by God, they would be out of measure ponderous and weighty: but this makes them easy among other considerations, that, if they be heavy, they are but short, and (as the Apostle saith) but momentany.  
Thirdly, the use of afflictions and sorrows of the godly is, but for a time to exercise their faith, and patience, and therefore cannot be perpetual; for, when the try all is over, the burden must be removed. The time of Winter is bitter and barren, and cold, through frosts and storms; but, besides that it is profitable for the earth and plants, to kill weeds and worms, and to mellow and rot the ground, it is a forerunner of a pleasant Spring, and a fruitful harvest: Such is the state of the godly often here, Christ the Sun of righteousness sometimes departs further off, and leaves the believer in a wintrous estate, laid open to many storms and sad showers; but, besides that all this winter prepares the soil, and kills the weeds and vermin of the soul, it goes before an happy spring & harvest, which will bring in fruits of righteousness to those that are exercised. joh. 16. 22. I go away for a while and ye shall be sorrowful: but I will come again, and your heart shall rejoice, and your joy shall none take away.  
Fourthly, the promise of God must stand firm, who 
4.  hath promised blessedness to them that now mourn for sin: Math. 5. 4. for they must be comforted: therefore there is a time appointed wherein mourners shall be comforted. Prou. 24. 16. The just man falleth seven times a day, that is, into distress and trouble; but riseth again. The state of the godly in the sea of this world, is like the Sea Euripus, that ebbs and flows seven times a day; it ebbs no oftener than it flows again: so the godly have as many comforts as sorrows.  
And most full of truth and assured comfort is the promise made by Christ to his Disciples, joh. 16. 20. Ye shall indeed sorrow, but your sorrow shall be turned into joy: It had been a great comfort, if Christ had only promised, that their sorrow should be mitigated, and more, to have said it should be shortly ended: but to say it shall be turned into joy, ministereth abundant consolation and strength in the patient expecting of so happy a change.  
Hence is it, that the sorrows of the godly are often compared to the sorrows of a woman in travel, as Isa. 26. 17. Like as a woman with child being near her time, is in 
Sorrows of the godly like the sorrow of a woman in travel why?  sorrow, and crieth in her pains; so have we been in thy sight, O Lord. jer. 6. 24. Sorrow is come upon us, as upon a woman in travel. And the sorrows of the godly are like these sorrows.  
First, in bitterness and sharpness. Secondly, in the utility and profit of them, both tending to a birth. Thirdly, it is not without hope of deliverance, and in every hope there is some joy and comfort in the midst of sorrows, mixed with them. Fourthly, in the travel of a woman there is not only an expectation of an end of that sorrow, but also of the fruit of it, which is the joyful fruit of the womb. Fiftly, there is a certain time set both for the one and the other: All which our Saviour clearly confirmeth, joh. 16. 21. A woman, when she brings forth, hath sorrow because her hour is come; but when she is delivered, she remembers not the sorrow, for joy that a man-child is borne: So you are now in sorrow, but your hearts shall rejoice: so as there is a time set by God not only to finish the sorrows of the godly, but also to turn them unto joy, as the winter not only endeth, but is turned to Summer.  
Fiftly, there must be some difference of the sorrows 
5.  of the godly from the wickeds, as there is in their persons and estates; and this is the difference, that they sorrow without mixture of joy, or hope or expectation of deliverance by any promise, no time is set for their deliverance: nay, all their light must be darkened, their sun must set and never rise more, and they left in an everlasting night: but the godly sorrow quite chose.  
Isa. 27. 7, 8, 9 Hath he smitten him as he smote those that smote him? Or is he slain according to the slaughter of them that were slain by him, & c? Here the Prophet shows great differences between Gods afflicting hand 
Difference between Gods smiting of his children, and his enemies.  upon his people, and upon his enemies and theirs: and the difference is,  
First, in the measure: on the one but drops, on the other a sea of wrath: One drink a cup, the other draw a vial of his displeasure: hath he smitten him as he smote those that smote him?  
Secondly, in God's intention: his intendment in afflicting the godly, is to lop off their superfluous boughs: In the branches thereof will't thou contend with it? He saith not, with the root of it: But he quite stocks up the root of the ungodly. In the one he intends purgation, by taking off fruitless boughs and branches, joh. 15. 2. in the other he intends punishment, & to overthrow them with his rough wind in the day of his East wind.  
Thirdly, in the issue and fruit of them. By this shall all the iniquity of JAACOB be purged, and this is all the fruit, the taking away of his sin. In the one the sin only, in the other the person is destroyed. The Lord therefore doth not so punish the members of his Church, either as the enemies of the Church would punish it, or as himself punisheth them: As for example. The Devils, the greatest enemies of the Church, are punished without hope of all mercy, no time of deliverance is set for them; but the Church is assured of a good and joyful end. The Egyptians were terrible enemies to the Church; did God ever smite his Church as he smote them? though it was long under their oppression, yet it had a promise of deliverance, a time set for it, and a joyful departure, when all Egypt was lashed with that terrible whip of ten cords, and drowned and destroyed in the Sea by God's immediate hand.  
Here is then first of all a notable ground of patience in 
Use I.  sorrows, God hath set the time how long they shall last, and shall not exceed the appointed time: yea, he hath not only set a time of duration, but also of exchanging thy sorrows into joy. Art thou in any trouble, or under any molestation of Satan or wicked men, under reproach, scandal, hatred, persecution, & c? nubecula est, transibit; it is a storm too violent to last long; nay, it shall be changed into a calm, into a fair and comfortable season. Suppose thou be in the night of disgrace, blacked and darkened by wicked ones, as David was; suppose thou have things laid to thy charge, that thou never knewest, and art forced to repay that which thou never tookest: yet wait still the good time; after thou hast endured a little scouring, all the soil will tend to thy brightness, and the time comes, that God will make thy innocency to break out as the light.  
Art thou sick in thy soul, or pained in thy body, and seest no way but present death? wait the time, and thou shalt meet not only with perfect cure, but perfect health also: only see thou makest Christ thy Physician. God had appointed a time of Abraham's trial for three days: but the third day turned his sorrow into joy, in which he had the comfort, both of his son, and his own obedience. jonas had his appointed time of sorrow in the belly of hell, in the bottom of the Sea, when he was cast out of sight: but at the end of three days he was cast on the dry ground, and his sorrows and fears were turned into joy and praises. The thief on the Cross was even in the hands of death, his pains and sorrows increasing, as he felt his life decreasing: how did our blessed Saviour comfort him, and support him with patience, but with this assurance, that the end was coming, and a time appointed, which should instantly turn that shame and sorrow into glory and joy? This day shalt thou be with me in Paradise. Lazarus was not only in the hands, but in the house of death four days, yet a time was appointed, even the fourth day, wherein the bands of death were to be loosed, and he restored to his former life. And thus shall it be with all the Disciples of Christ, whose troubles shall not last always: the longest they can last, is but for this life, and while they do last, they have the comfort of both those petitions of Christ: first, that the Father would keep them in the world, and secondly, that after they be safely passed through the world, and the troubles and disgrace of it, they may be where himself is, to behold his glory, john 17. 15, 24.  
Secondly, in all troubles, learn to judge and measure 
Use 2.  thyself by this doctrine, not according to thy present feeling and comfort, which faith doth not always minister: for that may be where there is no feeling. Look out at the end, and at that time which shall change thy state, and give thee the fruit of this sorrowful seed-time. Should an Husbandman measure himself by his seed-time, what is there but labour and loss? but, when he considereth, that without a seed-time, he shall never see harvest, and the more liberally he sows, the more abundantly he shall reapc, he is well contented to so we in all weathers: So if the godly could consider, that their sorrow shall not only end in joy, but that their joy must rise out of sorrow, they would cheerfully sow even in tears, for the hope of a joyful harvest. How do men out of their sorrows disquiet and vex themselves, and think themselves cast off, whereas out of the quantity and quality, the measure and manner of their sorrow, springeth their truest joy?  
Again, in the manner of David's speech, saying, that the Lord would compass him, not with mercies, but songs:  
Note what the godly man must do in the times and 
Doct. 2.  occasions of joy, and in receiving deliverances and comforts 
Songs of praise beseem seasons of joy.  from God, namely break out into songs or speeches of thankful praises. Thus David professeth elsewhere, being delivered from danger, Psal. 40. 3. He hath put into my mouth a new song of praise: he never received a new mercy into his hand, but withal a new Song into his mouth: Psal. 66. 20. Praised be the Lord, which hath not put back my prayer nor hid his mercy from me: I called upon him with my mouth, and he was exalted with my tongue. It was the practice of the Church, after her deliverance from Pharaoh, to compile a Song of praise: Exod. 15. and of Deborah, judg. 5. 1, 2. and of jonah, chap. 2. 9 I will sacrifice unto thee with the voice of thanksgiving.  
First, this is the return that God looks for of all his 
Reas. 1.  benefits, and is all that we can give him for all, and, as it is as much as we can do, so it is as little as we can do: yea, it is the condition, upon which he promiseth mercies, Ps. 50. 15. Call upon me in the day of trouble, and I will hear thee, and thou shalt praise me. Which the godly know so well, as in craving mercies, they express this condition, and bind themselves the surer unto it, as Psal. 51. 14. Deliver me from blood, O Lord, and my tongue shall sing joyfully to thy righteousness. Hence sprung all those holy vows of the Saints, as of jaakob, Gen. 28. 20, 21. and that of David, which he would perform in the midst of the people: Psal. 116. 14. This is the end why God delivers us, the end of his mercies, and therefore is better than the deliverance.  
Secondly, it is a good thing to praise the Lord, Psal. 92. 1. and it well becomes the just to be thankful, 
2.  Psal. 33. 1. for first, hereby the Lord shall have his due, which is a part of justice. He is content that we have the good of his creatures, but he reserves the praise of them to himself still. He is content we should have the comfort of them, only with this reservation, that the glory of them be his still. Secondly, it is good for us: for all the benefit of our thanks comes to ourselves, seeing by it we both retain the old, and invite new mercies.  
Thirdly, it is impossible for such, as have truly tasted Gods mercies, but to speak of it; sense of mercy in the 
3.  heart will untie the tongue, fire will not be kept close, but will break forth. And here is a plain difference between the godly and the wicked. They rejoice in the Lord for his mercy, whereas the most that these can do, is to rejoice in the mercy, not in the Lord, as a false friend that delights more in the gift of his friend, then in the giver.  
Fourthly, the godly know, that God doth require, not only the heart to acknowledge him, but the tongue as 
4.  well as that, whereby we do not only praise God ourselves, but also excite and stir up others to the same. And then a man's tongue is his glory, when it can readily glorify 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 continual a receiver, is little enough to manifest the praise of the giver: and because the mercies of God follow all the life of man, the whole life and conversation ought to be framed to the glorifying of God, and to express our thankfulness.  
Fifthly, unthankfulness for mercies received, unbeseemes a reasonable man, much more a Christian man. 
5.  The unreasonable creatures acknowledge their Masters, Feeders and Benefactors, as the Ox and the Ass: nay, the senseless earth yields all her burden to the tilers of it, Heb. 6. 7. and the trees and plants all their fruit to the Gardener that trims them. Yea, this sin of unthankfulness leads a man to idolatry, makes him sacrifice to his own net, and ascribe things to his own power, wisdom and industry, thrusting God out of sight, and out of mind. It provoketh God to take away even his temporal favours, as Hos. 2. 9, 10. When Israel said, vers. 12. of his Corn, Wool, and Oil, These are my rewards that my Lovers have given me: the Lord answered in displeasure, I will take away my Corn and Wool, etc. And at length the wicked servant that doth not traffic with his Lord's talon, for his Master's advantage, hath not only his talon taken away, but himself cast into utter darkness.  
Let us therefore take heed we deprive not the Lord 
Use 1.  of this part of his honour, but provoke ourselves to thankfulness for so great mercies: Let no mercy slip us without thankful acknowledgement. And to this purpose use these means:  
First, learn to acknowledge God's goodness to thyself with particular application, as David saith here, 
1. Means and helps to thankfulness.  Thou shalt compass me with songs of deliverance. Not only confess his goodness to others, as to Abraham, Isaac, jaakob, nor only his deliverances of Noah, Daniel, Lot, but also his mercies to and deliverances of thyself, as Paul did, Christ gave himself for me, and died for me. This will exceedingly whet up thankfulness, whereas only to acknowledge God good in himself or to others, and not to thyself, will make thee murmur and repine.  
Secondly, set before thee the number of God's mercies, 
2.  and muster them sometimes, & take a view of them, or, because they are numberless, and so large as they reach up to heaven, survey them in their heads, temporal and spiritual, positive and privative, public, private, and personal, either continued or renewed according to thy several necessities; and so, seeing thyself compassed with mercies, thy songs and praises may be in the same measure, as David takes it up for his practice. As he is compassed with mercies, so with songs of deliverance: and thou likewise, as the mercies thou receivest are innumerable, oughtest to renew thy songs and praises.  
Thirdly, highly prise them according to their goodness, 
3.  Psal. 116. 12. 13. David 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 recompense, in the second place he setteth upon this determination, that when he could find nothing else, he would take the cup of salvation, and call upon the Name of the Lord.  
And we shall much the better prize them, if, first, we 
How to prize God's mercies.  consider our misery without these mercies, even the least we enjoy. Common mercies are commonly neglected or unprized, because they be so ordinary: the Sun, the Air, Meat and Drink, are common and continual mercies; how miserable were our life without any of them?  
Secondly, our unworthiness of the least, Gen. 32. 9 I am less than the least of thy mercies, saith jaakob. Nay, seeing we have forfeited all and deserved all the curses of the Law, it is God's mercy that we are not consumed, and a further and more liberal mercy to renew mercy: but  
Thirdly, especially if we can receive them as love-tokens and pledges of further grace, sealing up unto us the Covenant, and that spiritual Marriage between Christ and us. A small token from a dear friend, but especially of a Lover to his Spouse, is therefore most welcome, because it assureth of the marriage and further fellowship.  
Fourthly, if we consider the greatness, the excellency, the justice, the wisdom, the power, and the mercy of all God's works, especially of his mercies: that a piece of bread should feed, not choke us, is from this greatness of power, wisdom, and mercy.  
Fiftly, another means to become thankful, is, to remember his mercies, and not let them slip from us, Psal. 103. 2. My soul, praise the Lord, and forget not all his benefits: and our Saviour Christ, joh. 5. 14. saith, Thou art made whole, go sin no more: as if he had said, Keep this blessing in memory, and let it ever provoke thee to thankfulness.  
Now the way to recall into our memory God's mercies, 
Means to recall God's mercies into memory.  is, first, by occasion of every renewed mercy, to look back to the former, and account it as an addition to the other. Tradesmen make a daybook for daily receipts, and by occasion of one, often look back upon others: it were neither unnecessary nor unprofitable, to have such a daybook to write up our receipts from God; assuredly it would much help our slippery memories, which we are loath to trust in civil matters, and help the Lord sometime to his due. Therefore write and register the noble acts of the Lord, Psal. 102. 18.  
Secondly, if we set special marks upon them, and raise some monument or other of them in the heart. Many ways in the old Testament did the godly help their memory, and keep in mind the special favours received of God: sometimes by compiling holy Psalms, which are preserved in the Church, for the preserving of God's mercies in memory, as David wrote many, and the faithful sang praises for their deliverance out of the Red Sea, Exod. 15. 1. 2. sometimes by setting up stones, as in Gilgal where the waters of jordan were divided for the passage of the Israelites: sometimes by erecting Altars, as the patriarchs did in those places where God specially appeared unto them, and vouchsafed them a gracious presence: sometimes by imposing new names or changing the old, as Abram into Abraham, and jaakob into Israel: so Gen. 22. 14. Abraham called the place where he received a Ram, to sacrifice in stead of Isaac, jehovah-ijreh, the Lord will see or provide. All these things were done either by commandment or inspiration from God, that the mercies of God might not be forgot, but might be declared from Parents to Children, and so might be continued in mind with all the Ages of the World.  
Secondly, this serves to reprove the carelessness of 
Use 2.  men in this duty, few return with the Leper to praise God: and Christ is fain to ask, Where are the other nine? Naaman would give Elisha a reward when he was cured, but the reward which men return to the Lord, shows they be not yet cured from their sinful leprosy. How do men swallow the mercies of God, as the Swine do mast, not looking up to the tree, scarce blessing their meat? How do we under-prize them, and the commonness of mercies lets us not see the worth of them? as the precious Word of life, to say of it as they did, Oh this Mannah, we see nothing but this Mannah: and so concerning our days of peace, Oh it was better (say some) when we had Wars: the more Fools we, that know not how to use our peace, and testify so great unthankfulness for so great a mercy. The Saints of the primitive Church knew better how to use their peace, Act. 9 31. that Church had rest, and they were edified and walked in the fear of the Lord, and multiplied in the comfort of the holy Ghost.  
How lamentably do men abuse their wits, their strength and health to drunkenness, surfeiting, and uncleanness? their wealth and calling to injustice, cozenage, covetousness? their meat and drink to riot and excess, as though the Lord required no other return, or would require no other reckoning?  
How do men forget the great mercies of God, both common and private? We have forgot the wonderful deliverance from those bitter and bloody times of Queen Mary: we have forgot the happy government of Queen Elizabeth, and the blessed proceedings of the Gospel therein: we have forgot the miraculous overthrow of the invincible Navy in the year 88 we have forgot the peaceable entrance of His Majesty, when we had cause to fear the days which many hoped for: we have forgot the fifth of November, the strangest deliverance that ever God bestowed on any Nation, from the bloody, fiery, and hellish plot of the Papists, by gunpowder: we have forgot our freedom from the plague, which wasted thousands and ten thousands in our streets. And no marvel, if we forget mercies past, when blessings present are not remembered: We forget that God hath created us reasonable creatures, that he hath given us wisdom in our souls, proportion and strength in our bodies: We forget that wonderful redemption wrought by Christ, which no creature was able to devise, and the Angels desire to pry into; a redemption far more glorious and victorious then that over Pharaoh, out of Egypt: We forget our day of visitation, our time and talents that our Master hath given us to traffic withal.  
Oh, but we cannot forget these things. 
Object.   
Yes, we can and do, as the Israelites were no sooner 
Answ.  gotten out of the Wilderness but incontinently they for gate God's wondrous works, Psal. 106. 13. what works were those? First, their preservation in Egypt, and increasing against Pharaohs power or policy. Secondly, their deliverance at the Red Sea. Thirdly, the mighty miracles, by which he preserved them, in their Clothes, Shoes, and Mannah.  
Why? how could they forget these, at least so soon? 
Object.  they could discourse of them long after.  
We are said to forget God's works: first, when we 
Answ.  set not our minds on them, as Isa. 57 11. Thou hast not remembered me, nor set thy mind thereon: and Deuter 32. 2. Remember the days of thy youth and consider: they knew and sometimes did remember, that such things had been done, but they did not set their minds on them, nor consider, for what purpose God had done all this. Secondly, we are said to forget God's works, when, though we hold them in our understanding and memory, yet our practice shows we remember them not, when our lives and courses are not answerable to his mercies, as, when Israel left the true worship of God and sought to Idols, it is said that they forgot God. Do we walk as redeemed from vain conversation? Do we improve our day of visitation according to the light and means that we have? Do we traffic with our talon to our Master's advantage and not our own? These things while we may be convinced of, we are also convinced of forgetting God, not only in things past, but in present also.  
Oh let us take heed, and break off this sin by repentance, 
Motives to thankfulness.  and express more dutiful thankfulness towards God, and consider: first, how the Lord prizeth thanks and praise above all sacrifice, as Psal. 50. 13. Will I eat the flesh of Bulls, or drink the blood of Goats? offer unto God praise and pay thy vows: and Psal. 69. 30. 31 I will praise the name of the Lord with a song, and will magnify him with thanksgiving: This shall please the Lord better than an Ox or a Bullock.  
Secondly, consider what an intolerable hypocrisy it is, to be more earnest Suitors for mercies, than thankfully Acknowledgers of mercies received.  
Thirdly, consider we how God prevents us with mercy, and is first in goodness, and free in bounty, which would make us think upon some return, as the Saints have done before us.  
Fourthly, acquaint we ourselves with the life of Heaven, and hereby begin life eternal, which when the Saints were deprived of, how did they lament their estates? Psal. 84.  
Fiftly, must we praise God for evil, and for affliction, and for taking away? and not for good, and for giving? job 1.  
Now further, this duty of thanksgiving being so great a service, as that it is sometimes put for all the worship of God, it shall not be amiss to enter into ourselves in particular, by a more narrow view of ourselves, to take better notice of our estate, both by judging ourselves in the things we fail in, and by provoking ourselves with more cheerfulness to so holy a duty.  
Many ways have we erred: first, in not doing the duty at all. 
Many fail in not doing this duty.   
Secondly, in doing it. First, in not doing the duty many stray many ways, as  
First, how few of us take notice of God's mercies, 
Enemies to thankfulness.  with which he compasseth us, when (as we say) we cannot see Wood for Trees, being beset with numberless 
1. Carelessness.  mercies, and yet see none or as good as not, and therefore cannot to any purpose open our mouths in thanksgiving further than in general terms, slubbering over the duty, as having the heart upon every thing else? How few consider, how being dead in sin they are begotten to the life of God, how of Enemies they be become Friends, how they have part in the first resurrection in grace, and assured hope of the second to glory? How many sins are there, which God hath not let them know? How many, of which he hath let us know the pardon? How hath he kept us from diseases? How restored us out of sickness? How wardeth he us all the day long, feeds us, and leads us in our going in and out? How carrieth he us in his arms, saves us from danger, and maintains our peace of soul and body, our health and reputation? How keeps he us and ours every night, and refresheth us with sleep? For he gives sleep to his beloved, draweth our curtain, watcheth over our houses from fire, from robbers, and from ruin, and every morning, yea every moment, reneweth mercy upon us.  
These things while we take no notice of, we must needs fail in this duty: for were there thankfulness, it would smother no mercies, but now 〈◊〉 is with us as with children, whose eaten bread is quickly forgotten.  
Secondly, Numbers of men count basely of, and elevate Gods mercies, and then there can be no thanksgiving: 
2. 'Slight regard.  So much as a man esteemeth a gift, so much he is thankful for it; neither is it having of things, but having them in estimation, which breeds thankfulness, Numbers 11. 6. The Israelites having Mannah, thought basely of it, and were so far from giving thanks for it, as they murmured and said, We see nothing but this Man: and so men speak at this day of the spiritual Mannah, the Word of God.  
We think it an ordinary thing to dispatch our ordinary business, as a journey or the like, and esteem not of God's success and blessing upon it, as Abraham's servant did, Gen. 24. 27. saying, Blessed be the Lord God of my Master; I being in the way, the Lord led me to the house of my Master's Brethren.  
We think it a slight thing to be carried day by day through our way, and not to be surprised by Satan or temptation; but David otherwise esteemed of it, as 1. Sam. 25. 32. Blessed be the Lord, and blessed be thy counsel, and blessed be thou that hast kept me from doing this thing.  
We count it no great matter to be drawn out of weakness or sickness of body: Oh it is but an ordinary thing; whereas, if we did esteem rightly of it, with the Leper we would glorify God with a loud voice. We think it a common thing, and never prise the benefit to be fed and clothed every day, to be able to enjoy these creatures to our life, health, and strength: whereas, if a man bid us to supper or meat once in a year, or quarter, we will then thank him, and after meeting him again, thank him for our kind welcome, or check ourselves if we forget it, and will be ashamed to make no neighbourly requital: but God gets not so much thanks for his continual spreading of our Table, and furnishing it, and filling of our Cups daily, as a man doth for one meals meat, as though GOD were more bound to us then a man, or we less bound to him then a man to his Neighbour.  
And when men have thus underualued Gods blessings while they have them from him, how justly doth he deprive them of them, till they know the price and worth of them, and in their restraint make them enjoy a small thing more thankfully and comfortably, then when their plenty hindered them from being dainty? Hunger were good sauce, and would give relish and taste to courser things than men now contemn.  
Thirdly, others are discontented with their estate, 
3. Discontent.  and then can never be thankful; Oh, God giveth them not what, and when, or how much they would have, or, others have more than they, or, they deserve more than they have or, their troubles are above the favours they have; and thus they enjoy nothing either thankfully, or comfortably. But alas! First, how little do we see what unprofitable servants we are, when we have done all we can? Luc. 17. 10. and how we deserve nothing but stripes, like Whelps under the Table of our Lord, not deserving the crumbs? Secondly, how do we harp upon our wants more than our receipts, so to deprive God of his glory, and ourselves of comfort? as Ahab was unthankful for a whole Kingdom, and sick because he wanted Naboths' Vineyard. Thirdly, how do we rather repine at that which others have, then consider what is our own need? as if a bitter medicine were not as good in season as the sweetest dainties. Fourthly, how do we cast our eyes only on that, which God can give, and not upon that he hath given, or we can receive? Fiftly, how do we gnabble upon the shell, which is the gift, and neglect the meat, which is the goodness of the Giver, which were it once tasted in the soul, would be thought sweeter than life, and would make it break forth into praises?  
Fourthly, others pervert and blaspheme God's mercies, and in stead of thankfulness load him with wicked 
4. Abuse of mercies.  and ungracious behaviour. Some have received gifts and talents of learning and knowledge; but in stead of employing them to his praise, they either hide them in a Napkin, and do no good as the unprofitable servant, Matth. 25. 25. living as drones and unprofitable burdens in the Church and Commonwealth, and as corrupt trees, fruitless themselves, and keeping the ground barren: or else they do much hurt with their learning, opposing the truth and goodness and good men, defending corruptions, maintaining corrupt opinions, and making bridges to Popery or profaneness: or else they corrupt others by making filthy Poems, and such like. Some have received wealth and a large estate of earthly things; some honours, favour, and authority; of whom GOD may look for more because they have received more: But how for mercies return they rebellion in all their lives, and dissoluteness in their whole course? How pervert they authority to injustice, wrong, oppression? How do they by means of their wealth swell in pride, and arm themselves to contentions, to contempt of inferiors, equals, and betters, and to tumble in all voluptuousness and lusts, so strengthening themselves against God? Some blaspheme GOD in his goodness, in stead of thanks, as the Israelites did, Deut. 1. 27. saying, Because the Lord hated us, he brought us out of Egypt, to destroy us: What could be greater blasphemy than this? yet this is our horrible sin also, to receive good things of God and repay evil.  
Secondly, as many of us fail in doing the duty: 
Others fail in doing it.   
First, when we can use some common terms of thankfulness, as many can thank God for all, but first, without all affection beseeming the duty, there is no hearty acknowledgement nor glad entertainment of the mercy, we are far from these Songs of deliverance, we tell not of God's goodness as David did, Psal. 66. 14. Come and I will tell you what the Lord hath done for my soul; and as Moses told jethro what God had done for them, Exod. 18. 8. If a friend should do us a kindness, we would rejoice in it, and tell others what such a one hath done for us, and according to our joy in it, would our care be to testify thankfulness, and our sorrow and accusing of ourselves to be backward herein.  
Secondly, without all action, as though we would pay all our debt to God with good words, whereas soundness of thankfulness is seen in actions, and the life of the duty is not in a sound of words, but in the carriage of the life and course: David did love the Lord, because he had heard him, Ps. 116. 1. Every new mercy is a new testimony of God's love, and a new spur of our love to God, as David (in the same place) would pay his vows to God, which he made in affliction: to set forth God's praise, he would keep his judgements and do righteously always, Psal. 106. 3. see Psalm 111. 1. 2. to the 10.  
This is that, which GOD requires of his people, when he hath given them the good land and accomplished all his promises, that they should not forget him, but fear him and walk in his ways, Deut. 6. 10. 11. If a Landlord should come to demand his Rent, and the Tenant think to please him with good words, but neither pay him his due nor regard any of the conditions of his Lease, agreed upon, should not he both deceive himself and cause the Lord to re-enter for not paying? Would God we were so wise to acknowledge, that the Lord looks for another manner of Rent then words, and that, as we will not let Leases go for not paying of Rent to man, so we would give the Lord no just cause to strain upon us and all that we have, for breaking our conditions with him! To him that doth us a great pleasure, we profess ourselves in his debt, and acknowledge ourselves at his command to the uttermost of our power: Oh let us blush and be ashamed to be so superficial in actual and substantial thankfulness towards our God  
Secondly, a number make show of many thanks, but all is in pride and hypocrisy, and can thank God for that they never had, and much less the sense of it. The Pharisee praised God for that he never had, Luc. 18. 11. Oh he was never so bad as the Publican, no Extortioner, nor an unjust person like others. Civil men will thank God they do no man harm, come to Church, live in compass and good fashion: they thank God they believe as well as the best, without all doubting, they be good subjects, and they love God with all their hearts: Here is a Pharisee justifying himself, but he goes not away so, he departs not justified. But the poor Leper fell down humbly on his face at Christ's feet, praising God, and the Publican at the Church-door: jaakob is less than the least of God's mercies, and Abraham before God is but dust and ashes.  
The Papists make show of thanks to God for their salvation, which yet they can merit for themselves: all one as to thank God for nothing; for they must come to Heaven by their own good deeds, and what needs then the mercy of God? Some of our ignorant people thank God they can serve God and say their Prayers as well as any: but what Prayers? the ten Commandments, and Creed, the Aue-Mary: A Popish thanksgiving, when there is not a word of prayer in them all.  
Thirdly, even the best of us are infinitely wanting in this duty, when we set ourselves to the best performance of it, as appear by these things.  
First, in our praises we cast our eye chiefly on temporal 
Failings in our best performance of this duty.  things, and are more feeling and fervent in our praises for them, then for spiritual mercies: we dote too much upon them as the Israelites did, Numb. 11. 5. saying, We remember the Fish which we did eat in Egypt freely, the Cucumbers, Leeks, Onions, and Garlic that we had there: but now our souls are dried away, and there is nothing but this Mannah: Whereas the Apostle counted all things but dung for Christ and in comparison of spiritual blessings, wherewith he beginneth his praises, Phil. 3. 5. and Ephes. 1. 3. Blessed be God, who hath blessed us with all spiritual blessings in heavenly things: and so he goeth on in this Argument as one that cannot get out of it. We had cause of comfort in our affections, if we could forget the things that are below, in comparison of heavenly blessings.  
Secondly, how partial are we in our thanksgiving? for a great blessing we can give some thanks, but those that we count smaller, we pass slightly, whereas, were our eyes so clear as they ought, we could not but see God in the least of them. Besides, we can sometime give thanks for a present mercy with some affection, but we forget eaten bread; whereas Solomon gave thanks as well for the promise made to David, as the accomplishment of it to himself, 2. Chron. 6. 10. but the great works of GOD'S mercy are to us but nine days wonder.  
Further, whereas we are bound to thankfulness even for those mercies, which GOD having promised hath in store for us, how do we confine our thoughts to the present, not looking beyond the day to provoke ourselves to this duty? David goes further, and saith, Oh how great good things hast thou laid up in store for them that fear thee! especially, seeing they are such as eye hath not seen, nor ear hath heard, neither can enter into the heart of man to conceive.  
3. When we set ourselves to be thankful, how sleight, how short are we in this duty & part of God's worship? we can in the gross & lump turn over a great heap of mercies, not willing to trouble ourselves with the particular recounting of favours, which would be a special help to the duty. jaakob far otherwise, Gen. 32. 10. I am not worthy, saith he, of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant: for with my staff I passed over this jordan, and now I am become two bands.  
And to conclude, how little are our hearts stirred to thanksgiving under crosses and afflictions? whereas our Commandment is, In all things give thanks, even 
1. Thess. 5. 18.  in crosses and losses. We can receive good from God, but no evil; whereas our duty is with job to bless God as well in taking away as in giving.  
Thus seeing how far we are from our duty, let us judge ourselves, and take ourselves tardy in the slips, and amend what we have failed in, and for time to come so frame this duty to this Doctrine, as God may have his praise, and we his mercies continued to us and ours.  
There is yet remaining a third point of Doctrine, namely, that the matter of the godly man's songs, & joy 
Doct. 3.  must be spiritual and heavenly: as here, the ditty of David's 
The matter of the godly man's songs must be spiritual.  songs are Gods deliverances & praises of God for deliverances: And this his practice elsewhere. Psal. 22. 25. My praise shall be of thee in the great Congregation. Psal. 59 16. 17. I will sing of thy power and praise thy mercy: see the place. Psal. 57 8. I will sing unto thee among the Nations. And in respect of this argument of all his Psalms, David is called the sweet Singer of Israel, 2. Sam. 23. 1.  
First, the Commandment enjoineth us this, Ephes. 5. 19 Speaking unto yourselves in Psalms and Hymns 
Reasons. 1.  and spiritual songs: therefore our songs must be spiritual: first, for matter not profane. Secondly, they must proceed from God's spirit as the Author of them. Thirdly, they must be framed with honest and gracious words, beseeming the Spirit.  
Fourthly, to a spiritual end, which is, first, God's glory: and secondly, our own and others edification. And in the same place it follows: Singing and making melody in your heart to the Lord, ever looking and referring your Psalms to God, as the right object of them and our joy. Col. 3. 16. 17. there is required, first, that our songs come from the Word dwelling plentifully in our hearts. Secondly, that they be spiritual, for the former causes. Thirdly, that they be to the Lord, that is, first, before the Lord. Secondly, to his praise, as Ver. 17. Whatsoever ye shall do in word or deed, do all in the name of the LORD JESUS, giving thanks to God and the Father, by him: and Psal. 37. 4. Delight thyself in the Lord.  
Secondly, the godly aught ever to give testimony 
2.  of that heavenly joy, which delighteth their souls, and which is a fruit of the spirit, Gal. 5. 22. seeing they profess to be led by the spirit; and by this they notably incite themselves, and invite others to piety.  
Thirdly, it is fit there be a difference between wicked 
3.  and godly men's songs. They sing like themselves, either wickedly, wanton, and filthily, or the best of their songs, which they sing with any feeling, are but worldly, when their Wine and Oil are increased, and they enjoy temporal prosperity: But the godly must be in another tune; they must sing, because God hath lifted up the light of his countenance upon them: they have a peculiar joy, the joy of God's people, which David desireth the Lord to visit him withal, Psal. 106. 5. The Stranger enters not into this joy, Prou. 14. 10.  
Fourthly, if the godly should not make their songs of 
4.  God, he should have little or no praise on earth for all his mercies, seeing the wicked cannot praise him, the dead (in sin) cannot praise him, they can rejoice naturally in eating, drinking, sporting, building, and such props of the flesh, yea and are never so glad as when God is farthest off, out of sight and out of mind: Now if the Christian man, who hath a true sense of God, should not sing unto God, he should have no praise at all of all his goodness.  
Fiftly, the songs of godly men on earth are best, when 
5.  they be the same for kind and matter with their songs in heaven, seeing the same heavenly life and joy is begun on earth, which we must have in perfection in heaven, and there is no difference but in the degree. And this we see plainly in the Scripture, both what is the matter of that new song of the Saints in heaven, who had gotten victory over the Beast, Revel. 15. ●. the song of Moses, and the song of the Lamb, saying, Great and marvelous are thy works, Lord God Almighty, just and true are thy ways, King of Saints: And, that the songs of the godly have commonly been of the same argument and matter, is clear by the Church in general, and in the special members of it. The Church, Exod. 15. 1. 2. sang this song unto the Lord, and said in this manner, I will sing unto the Lord, the Lord is my strength and my song, he is become my salvation, etc. My song:] that is, first, the matter of the song, the Lord, to whom all praise belongeth: and secondly, he in whom the Church rejoiceth and glorieth all the day long. Isa. 5. 1. I will sing to my beloved: Christ is the song of the Church; the whole book of Canticles is a song of Christ, and the Church, which singeth out his beauties, perfections, and affections, and describeth him in excellent manner from top to toe. So for the particular members of it: David professeth it, saying. My song shall be of thee all the day long: the like we may see of Hanna, Zachary, Simeon, Mary, Deborah, and Barak, judg. 5. All whose songs record how they made God their glory, and the matter of their Psalms and praises; in a word, they were no other than songs of deliverance.  
Sixtly, let a man turn his face any way else from 
6.  God, let him sing of his wealth, of his pleasure, or any of the delights of the sons of men, his song shall be but a short one, and as unsound as short. Solomon tried his heart, and tired himself in worldly pleasures, treasures, honours, and all kind of earthly happiness, but he comes at length to a recantation, and sings a new song, and tells us, that all that is under the Sun, is but vanity and vexation of spirit. And try it after him who will, he shall surely change his note as he did, when his laughter shall be no better in his own eyes than madness; and the reason is, because nothing out of God can afford matter of sound joy.  
We see hence what to think of music in God's service, of which kind songs are. In the old Testament it 
Use 1.  was of divine institution, and a part of the ceremonial Law. In the new Testament God requires a more spiritual worship, and yet we are allowed us that music, whether natural or artificial, whereby the heart is raised up and provoked to glorify God. Is any man merry, saith james, let him sing Psalms, Chap. 5. 13.  
The conditions of this music must be these: first, it must tend to edification, and therefore it must be understood. Secondly, it must not carry away the heart or ear, either of the Singer or of the Hearer, but stir it up. Thirdly, it must not consist more in fragore quam feruore, more in contention of voice, than intention of heart. Fourthly, it must be orderly, not wasting the time of preaching: for the better must take place and take up more time. Here therefore is not approved that practice of the Papists, in turning out of the preaching of the Word, for their chanting of Masses and music, which is, first, in Latin, and therefore cannot be understood nor edify. Secondly, superstitious: for all of them hold, Mass sung to be more holy and meritorious than Mass said. Thirdly, they sing to Idols, and God is not the matter of their songs. The best Organ in God's service is a Christian and faithful man's heart: set that in tune, and there will be sweet music. But as for our singing of Psalms in public and private, the use of them is excellent, if used 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 testify our own thankfulness, and show our affection, and rejoice ourselves in him, so also to stir up others to zeal and fervency, as Psal. 34. 3. O magnify the Lord with me, and let us exalt his name together. Fourthly, to comfort and refresh our sorrowful spirits, as Paul and Silas being in prison sung to God even at midnight, Act. 16. 25. Fiftly, to learn by the examples of the Saints to fear God, to trust in him in adversity, and so to confirm ourselves in piety. Sixtly, to be acquainted with the Psalms, and learn them by heart, in which is a most artificial anatomy of the soul of a Christian, showing most lively his whole state and constitution.  
Secondly, if the matter of our songs be best when 
Use 2.  divine, it condemns all those wanton songs and tunes, which misse-tune the heart and affections, and tend to nothing but corruption: David's songs were of God; but, how vain 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 Psalms? first, doth not the Apostle include such amorous & lewd songs under jesting or foolish talking, which he adviseth Christians to exchange with thanksgiving? Ephes. 5. 4. Secondly, must we give an account of every idle word? and not of every idle song, which is hurtful to ourselves and others, and keeps out better? Thirdly, it is a manifest note of a carnal man, to be delighted with wicked or foolish songs: Doth not want of spiritual affection argue the want of the Spirit? And doth not want of spiritual songs argue want of spiritual affection? And if it be so, our eyes see a general decay of godliness, and increase of Atheism and profaneness among our people, who are generally decayed in singing Psalms, and delight to sing nothing but profane Ditties, barring grace out of the heart.  
But I cannot pass over the practice of wicked Fiddlers, who make it their profession, and get their living by the daily poisoning of many with themselves, by most filthy and ribaldry songs, shameless and unchaste Ditties; setting themselves to please the foul and wicked hearts and ears of men, to the displeasure of God, and their own damnation without timely repentance. I may not name David's songs almost the same day with these detestable Ditties. But, if filthiness and fornication ought not to be named among Saints; then should there be no place for such Teachers of filthiness, whose mouths were better be without tongues, then filled with songs of any such kind: for as these do much infect and poison others, so any better unbeseeme themselves.  
Cannot we by all our labour and best endeavours prevail with men, while we provoke them to purity of heart and life, such is the gulf of natural uncleanness and filthiness? And is there any need of such firebrands and incentives of lust? Do men need spurs and provocations to unchastity and filthiness? If it be not in the power of Christians, to stop the mouths of such Satanical Factors, yet let them be wise to stop their own ears, lest hereby the Devil cast a sparkle into their Gunpowder.  
Thirdly, let us learn to check ourselves, when we 
Use 3.  find ourselves heavy and weary 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 find want of Spirit, and coldness of heart in singing Psalms, public or private: for this argues decay in godliness, and coldness in Religion, seeing the heart must lead the tongue, and a joyful tongue accompanies a gracious heart.  
Means to help forward our songs in God, are these: First, make up thy peace with God: Acquaint thyself with him, then shall the Almighty be thy delight, job 22. 21, 26. Grow up in the knowledge of God; the more thou knowest him, the more full will thy joy be: especially get assurance of the pardon of thy sins.  
Secondly, delight in his Word and Ordinances, as in the deeds of thy salvation, Psal. 119. 54. Thy Statutes have been my songs in the house of my pilgrimage.  
Thirdly, get sincerity of heart: for, Can an hypocrite delight himself in the Almighty? job 27. 10. No, he cannot.  
Fourthly, beware of entangling thy heart with wicked or worldly pleasures: for these are as water cast into heavenly heats; keep out carnal joys, and labour to make thy joy more heavenly.    

VERSE 8, 9, 10.  
8. I will instruct thee, and teach thee in the way that thou shalt go, and I will guide thee with mine eye.  
9 Be not like an Horse, or like a Mule, which understand not; whose mouths thou dost bind with bit and bridle, lest they come near thee.  
10. Many sorrows shall come to the wicked, but he that trusteth in the Lord, mercy shall compass him.  
NOw we come to the third use of the former doctrine, laid down in the former part of the Psalm, which concerneth our obedience unto God: the sum of it is this, that when a Christian hath gotten remission of sins, he must take heed of offending God any more, and endeavour to walk worthy of so great a mercy.  
These three Verses contain, first, a Preface to the exhortation, in the eighth Verse. Secondly, the exhortation itself, standing of a grave and sharp counsel or advice: Be not like the Horse or Mule; that is, be not so indocible as thou wast, neither stand out stubbornly with God as thou didst before thy justification. Thirdly, the Reasons or enforcements of the counsel, drawn, first, from the plagues of God upon indocible and incorrigible persons: Many are the sorrows of the wicked. Secondly, from God's great good will towards his own, who have got assurance of remission of sin: Mercy, or goodness, shall compass him on every side.  
The words of the Preface contain, first, the person that speaks: 1. Secondly, the person, to whom he speaks: thee. Thirdly, the matter of the speech, in three particulars. First, I will instruct thee: that is, make thee to understand. Secondly, I will teach thee the way: that is, not only by precept, but also by example I will lead thee into the practice. Thirdly, I will guide thee with mine eye: that is, I will watch over thee, lest thou stray out of that good way, to set thee in again.  
1:] the person uttering these words is not God, as some think, but David, as the title of the Psalm proveth, A Psalm of David to give instruction: so here he fitly professeth himself an Instructor.  
David was a King, how then cometh he to profess 
Quest.  himself a Prophet or Teacher in the Church? Can one man carry both Magistracy and Ministry? Yes:  
In the old Testament, the Sword and the Word did 
Answ.  sometime concur in one person for these causes.  
First, because the Church was a long time shut up in one Family, and then the same man might sufficiently perform both. Thus Adam was a Governor and a Priest in his house. Thus the Patriarch Abraham was a great Prince and Magistrate, as appeared by his rescue of Lot, by a band of men, gathered out of his own house, and yet a Prophet too, as the Lord told Abimelech, and appears by sacrificing his Isaak. job was a great man, and a Magistrate, and yet offered sacrifices as a Priest, for his sons. And thus it was all the while the Church was in Families.  
Secondly, after the people of the jews were settled into a Kingdom, the Scriptures were the positive laws of the jews, so as the Levites were both of the Priesthood, and their Lawyers, and then one man might more easily perform both: but this was a propriety of that Commonwealth of the jews; for never any other but that had the Scriptures for their positive written Law.  
Thirdly, sometimes for necessity they did concur in one man, as when there was an universal corruption or ruin of the State, God stirred up some extraordinary man to take up both, for the repair of the Church and Commonwealth. Thus Eli the chief Priest, also judged Israel forty years, 1. Sam. 4. 18. and the corruptions of those times, and the general discontent of men both in matters of Government, and of God's worship, appear manifestly in the History. After Eli, when God's worship was broken up at Shilo, the Ark in the Enemy's hand, and a woeful confusion was in the state of the jews, the Lord stirred up faithful Samuel, who was a faithful Prophet of the Lord, 1. Sam. 3. 20. and also judged Israel all the days of his life, Chap. 7. 15.  
Fourthly, some by way of type were both Kings and Priests: before the giving of the Law, Melchisedec was the King of Salem, and a Priest of the most high God, Gen. 14. 18. so David here, and his son Solomon after him, were notable types of Christ, who would in those dark shadows be in some particular men declared to be both the King, Priest, and Prophet of his Church. And this is the reason here, why David being a King, doth take upon him to teach others: and for this, Christ is often called the Son of David.  
To come nearer to our Text: David, having after a long conflict obtained mercy at God's hand, earnestly desireth and endeavoureth, that others may be partakers of the same grace also, and he, having found the way to comfort, will set others in the way also: Hence note, that A man that hath true grace, earnestly wisheth that all 
Doct.  others did partake in the same grace with him. Ps. 34. 8. 11. 
True grace is communicative  Come children, hearken unto me, I will teach you the fear of the Lord: and, Oh, taste and see how good the Lord is! a man cannot taste of God's mercy, but he wisheth all did taste with him. Hos. 6. 1. the first note of the sound conversion of the people, was, that they call one another, saying, Come, let us turn to the Lord: and it is indeed a mark of true repentance, to take one another by the hand, and lead one another towards heaven. As in a natural body, one member seeks the safety and welfare of all; so is it in the mystical body of Christ.  
First, this is one condition of our own conversion, 
Reasons. I.  even to convert others. Luc. 22. 32. Thou being converted, strengthen thy brethren. Neither is there any man that receives any grace for himself alone, but that others may share with him: never had any man any talon, but a charge also with it, Occupy till I come. And hence are those Commandments in general, As every man hath received a gift, so let him minister; and, Return and cause others to return: and those special charges, to exhort one another, admonish one another, to convert one another, to comfort one another with the comforts received from God, to provoke one another to the love of God and good works: all which show, that every one, as he is borne in the Church, so he is borne also for the Church.  
Secondly, it is a property and an assured sign of 
2.  sound saith to work by love. And this love is first set upon God and his glory, it earnestly desireth that his Kingdom may come, and that his will may be done in earth, of men as of the Saints and Angels in Heaven: and this it endeavoureth in a man's self and in others. Secondly, this love looks out unto others, and commiserateth the estate of unconverted persons, and seeketh to relieve them: true sense of their own change and former estate, moves them to compassion for such as are still in their sins, and surely none are so merciful as those that have obtained mercy. One that loves another, will pull him out of danger if he can: So will a believer bemoan another, and pluck him out of the fire, as Jude speaks. Thirdly, it looketh to such as are conusrted, and for God's sake loves his Image, especially renewed: it loves him that is begotten for his sake that begat, 1. joh. 5. 1. and, as David did good to Mephibosheth for jonathan his father's sake, so do good men to God's children for God's sake their heavenly father. Fourthly, this love, which is the life of faith, at least the pulse of it, is clean opposite to self-love, which is of an hard and niggardly nature, and envious of any good to any about him; but it is like God's love, which communicates itself and is liberal for the good of all.  
Thirdly, where there is any sound grace of conversion, there is zeal for God, which worketh the heart 
3.  to the cherishing and setting up of grace and virtue, and to the hatred and resistance of sin and vice in a man's self and others, it will show itself for God: as Act. 26. 29. Paul said to King Agrippa, I would that not only thou, but also all that hear me this day, were as I am, saving my bonds. His sound zeal 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 compass, as  
First, to fire: Quench not the spirit: if there be but sparkles of fire under the ashes, lay on wood, and it will kindle and turn it into itself: let grace meet but with fuel and matter, it will work upon it, to the warming of all the house.  
Secondly, to water, which is of a flowing nature and is hardly contained within banks or bounds; so Christ saith, He that drinketh of this water, out of his belly shall flow Rivers of water of life, joh. 7. 38.  
Thirdly, to a sweet smell, or precious ointment, which spreads into the air and cannot be smelled of any one, but also of every one in the same place.  
Fourthly, to a leaven: The kingdom of heaven (saith Christ) is like a little piece of leaven, it will quickly work through a whole lump.  
Fiftly, to a light in a Candlestick, which lighteneth the whole house, yea, which cares not to consume itself, so it may comfort and enlighten others.  
First then, examine hereby the truth of grace and thy 
Use 1.  conversion, even by thy desire and endeavour in the conversion of others. Pro. 27. 17. Iron sharpens Iron: so doth one friend sharpen another, that is, quicken up another; a spark of zeal in one Christian will kindle a flame in another, yea, it will stir up some good inclinations and motions even 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 touched a little, but she called the whole City to see Christ. Do we lack motives?  
First, if we look at the wicked, we shall see them 
Motives to forward one another in grace.  call one another, to go together, and have all one purse, Prou. 1. 14. they can spread and infuse their wickedness one into another suddenly, as mischief is very nimble. See we not Jesuits and Papists compassing with great danger of their lives all the parts of the World, to corrupt and infect with the deadly poisoned Cup of the Whore of Babel, all the Countries of the Earth? and shall not we labour to make men love and like the truth? Shall their blind zeal carry them so far beyond us, who, while we profess we hold the truth against them, our care is not to plant or spread this Religion as they do theirs? Oh than our love is but small, if it be any at all.  
Secondly, he is no Saint that liveth out of the Communion of Saints: a righteous man is described to be one, whose lips feed many: nay, a gracious woman opens 
Prou. 10. 21. Prou. 31. 26.  her lips with wisdom. And why doth not the Lord give one man all graces, or to all a like measure, but diversly, but that he intendeth the mutual good of each person? It was anciently prophesied of believers, (Isay 2. 3.) in the new Testament, thus, Many shall go up to the mountain of the Lord, and say, Come, let us go up to the house of the Lord, and he will teach us his ways: and how glad was David, when he could get men together to go up to the Temple of God? Psal. 122. 1. 2. The grace of gracious persons must be discovered by the grace of their lips.  
Thirdly, if we consider the blessed fruit of this care for others conversion, it will be a strong motive to take it unto us:  
First, we shall notably glorify God in furthering his Kingdom in ourselves and others: this was the care of them, who were taught in the Apostles Doctrine, that in two years it was carried from Ephesus over all Asia, and many were partakers of it, Act. 19 10. hereby Gods glory was exceedingly enlarged.  
Secondly, we shall hereby edify our brethren, and bring God's glory into request with them. Cant. 5. 17. when the Church had lively set forth the beauties and perfections of her love and Lord, jesus Christ, others which before had no sense and feeling of it, by her commendations are now ravished with desire after him, saying, Whither is thy beloved gone? turn aside, that we may seek him with thee. Yea, being as weak as we are, may be a means of converting and saving our brethren, and so bind their hearts for ever unto us.  
Thirdly, we shall not only set a-work our own graces, but increase them, and be gainers by our return of our talents: we read not of any servant, that used his talon, but to increase: and this is by a secret blessing of God, who gives bread to the Sour, as the two Disciples, going to Emaus, talking of good things, Christ himself joined 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 us 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 down at table, opens their eyes, and reveals himself unto them: even so it is here.  
Fourthly, we shall not only further our reckoning, to give it up with joy, but even increase our glory and reward in Heaven, as he that had gained five talents, was made Ruler of five Cities, and the other of ten. What can move to this duty, if this do not move us?  
Secondly, this serves to reprove many sorts of men, as 
Use. 2.  First, such as content themselves with a conceit of their own conversion and good estate, but they are wise and politic, they will look every one to one, but as for others, who made them their brother's Keepers? What have they to do whether they sink or swim? every vessel must stand on his own bottom, they must shift for themselves. Yes, yes, GOD hath made thee every man's Keeper, and given thee the charge of every man within thy power to do him good, to further his salvation. Neither canst thou have any comfortable assurance of thy own charge, if thou desirest and endevourest not the conversion of others: Slender is the sense of mercy, and little love of righteousness in thy own soul, if there be in thee no desire of drawing others to the same: Therefore lay aside this conceit, that thou art to care only for thyself.  
Secondly, such are hereby reproved, as can frame themselves to please all companies they fall into, are ashamed or afraid to minister or entertain such speech as savoureth of this desire, and thus pass the time in idle speeches, or unsavoury communication, not only to the hindering of that comfort, which would rise out of savoury and fruitful conference, but to carry with them a check and accusation of conscience for neglecting so comfortable a duty. Oh, therefore, finding ourselves tardy in these things, let us check ourselves, and know, that though we cannot gain others to goodness by our speech, yet we shall lose nothing by it, but be gainers ourselves.  
Thirdly, such are reproved, as either neglect or envy to communicate their graces in furthering the growth of grace in such as they ought. A Magistrate should see all within his power, keep the two Tables as well as himself: good Nehemiah would see all the City keep the Sabbath, and set forward all the good he could for the Temple, by his authority and example. Masters of Families also and Governors should be as great wheels in a Clock, whereof if one be set a going, he will move his fellow, and that the next unto him; not one must be idle: Abraham will teach his Family, and joshua his house; and Cornelius calls his kinsfolk to hear the Doctrine of life.  
Others envy the graces of God, where they should rejoice most, as Cain did the grace and goodness of Abel, and this was young joshua's fault, to envy Eldad & Medad for Moses his sake. Master, forbid them to prophesy: but what said Moses? he was of another temper, and said, Dost thou envy for me? would God all the Lords people were Prophets, Numb. 11. 29. It is woeful to speak, but more woeful to practise, that men should be weary of their servants, because they are good, and say of their good and towardly children, Young Saints old Devils; also of the wife, that she is attempting of some strange matters, when she will do that good in her house, which her husband will not: Satan that can get this advantage of men, will get a greater before he hath left them. True grace would delight in building up others, and is glad when any comes on well or outstrips it in goodness.  
Fourthly, those are reproved, which not only not instruct or help forward, but also hinder others & withdraw them from their godly courses, which reproach or persecute good ways, men whom the Devil hath taught to be cunning in besmearing all the ways of God's children. Oh (say some) they are all Hypocrites, all Dissemblers, as bad as who is worst, yea (if we will believe such) as black Devils. Much more are those in a woeful case, which corrupt and pervert others, saying, What? will you be so precise and foolish? will you in a kind of singularity lose both your pleasure and reputation? But mark the severe reproof of such in Elymas the Sorcerer, who laboured to turn away the Deputy, Paulus Sergius, from the faith, Act. 13. 8. 9 10. O thou enemy of righteousness (saith Paul) full of subtlety, the child of the Devil, full of all mischief, etc. like indeed to the Devil, who is the greatest disswader of goodness, and would drive all holiness out of the earth if he could: Elymas is the devils child, because his works he did. Oh, let us take heed of these errors, and be more diligent in this fruit of conversion: If in the Spring-time a Plant be without leaves or buds, when others sprout and blossom, we say, Surely it is dead: so if the Spring of grace be returned upon thee, let all the World see it in this sprout; if thou be'st a Plant of righteousness, thou wilt show thy life and fruit, that every one may pluck somewhat and be the better by thee.  
The second point in this Preface is the Scholar or person to be taught:  
Thee] that is, every man particularly, to whom this Psalm shall come to be heard, sung, read, or any way used: Whence we may learn two things:  
First, That no man naturally understandeth the things of God without a Teacher. 

Doct. 1.  
No man naturally understandeth the things of God without a Teacher.  
See Psal. 14. 3.   Secondly, that Doctrine is not sufficient to be delivered in general, but must be particularly applied to all. The first is manifest by Scripture and reasons. 1. Cor. 2. 14. The nature all man understandeth not the things of God. Act. 8. 31. When the Eunuch read the prophesy of Esay, and Philip asked him if he understood the place, How can I (said he) without a guide? The case is with every natural man as it was with Samuel; God calls once, and again, Samuel still runs another way, 1. Sam. 3. 7. Thus did Samuel (saith the Text) before he knew the Lord, and before the Word of the Lord was revealed unto him: Which is true as well in respect of that ordinary divine knowledge, which is common to all the servants of God, as the extraordinary, which was peculiar to the Prophets.  
The reason hereof is not, as Papists say, the obscurity of the Scripture, which is a light to our feet and a Lantern, but  
First, nothing can go beyond its own nature and 
Reasons. 1.  kind, nature cannot reach to divine things, flesh cannot reach above flesh, and before Regeneration the whole man is flesh, his body is flesh, his soul is flesh, his affection's flesh, his actions and all is flesh; And as for spiritual things, he can no more reach them then a beast can reach to reasonable actions. No man knows the Father but the Son, and he to whom the Son revealeth him. No man knows the heart of a man, till himself make it known: much less can any man know the mind of God, but God himself and he to whom the Spirit reveals it, 1. Cor. 2. 11.  
Secondly, whereas by our innocency we were of large hearts and Eagles eyes for clcerenesse of understanding 
2.  and judgement in the things of God, by the fall a veil is come over our hearts, and the scales of ignorance are come upon our eyes, and the clouds of darkness are between us and our Sun; nay, an unregenerate man is not only in darkness, but even darkness itself, Ephes. 5. 8. and the child of night and darkness, 1. Thess. 5. 7. that as Paul being blind must have the scales taken off his eyes before he can see; so no man can have any saving knowledge, till his natural ignorance be removed: And as this was the first thing in Paul's Conversion, and the first work of God in the Creation, to sever light and darkness; so the first work of this second Creation is the illumination of the Spirit.  
Thirdly, if every regenerate man need a Teacher, much less doth any natural man understand without one: but even the best have ignorance in them, though not reigning, it being with the godly in this life as in the twilight, much darkness is mingled with their light: and therefore even the Apostles themselves prayed for increase of spiritual understanding. And the knowledge we have here of God, is but as in a mystery, or in a mirror: In a mystery] wherein something is seen, something hid, as in the Sacraments for that cause so called, because we see the Elements, but not the things signified by them: In a mirror] as in a glass, and not face to face, we know but in part, 1. Cor. 13.  
First, Let us hence acknowledge our natural blindness, 
Use 1.  it being with us as with the blind man, joh. 9 who was borne blind, and never saw any thing, till Christ had opened his eyes; we being naturally blind, cannot see though the Sun of righteousness shine upon us. And, if we cannot see our spiritual good, even by our best natural graces, much less can we embrace it, or by the power and strength of nature or will, follow it, against the Papists who teach that we can.  
Secondly, learn to pity natural men as David here 
Use 2.  doth, who as blind men, first, see not the way to Heaven, secondly, and are in danger of harms, though they think themselves safe enough, thirdly, and are soon misled, (for who but ignorant persons are a prey to Jesuits and such like?) fourthly and lastly, they have no comfort of the Sun, no light of grace or of glory. And a woeful condition are such in, as live without the means of knowledge and grace: who would live in a soil, where the Sun never shines, or if he were sure to be made blind in it? yet many men leave good means for a little pelf: who, according to the Proverb, run out of the blessing of GOD into the warm Sun.  
Thirdly, we see hereby how little need there is either 
Use 3.  to remove the Word and Sacraments from the people, as the Papists do: the light of the Sun being not so necessary to the World, as the use of these.  
Fourthly, let us do as the blind man in the Gospel 
Use 4.  did, Luc. 18. 35. etc. First, let us acknowledge that Christ must open our eyes, that he must give us eyesalve, nay both eyes to see, and light to enlighten us. Secondly, let us pray as he did, saying, Lord, our desire is that our eyes may be opened, that we may have insight into heavenly things. Thirdly, let us with him stand in the way where Christ comes by; in the Temple and the Assemblies of the Saints, in the Tents of Shepherds, or among the seven Golden Candlesticks. Fourthly, being healed, he praised Christ and leapt for joy; so if we see the things of God better than we did before, we should rejoice exceedingly with hearty thanksgiving. Fiftly, having his eyes opened, he followed Christ, and would not be beaten from him: so if we can get the eyes of our mind opened, we must praise our good God in word and in deed, walk answerable to this mercy, become his Disciples, sin no more, lest a worse thing befall us, and walk worthy of the light.  
So much of the first point: the second follows, 
Doct. 2.  namely, that The word must not only be taught, but 
God's Word must be applied in special.  also specially applied to every particular person. David saith not, I will teach the Church, or, all men, in general, but every one in particular, thee. After Adam had sinned, how plainly and personally doth the Lord deal with him, both in amplifying his sin, that he might be struck down with it, and in publishing the promise of salvation, to raise him again? herein teaching every Minister and Preacher how to carry the Word home to every son of Adam, seeing they are to speak the same words, which, he whose Messengers they are, would speak. 2. Sam. 12. Nathan the Prophet of the Lord, sent to David while yet he lay in his sin, was directed by God what to say, and he must not only in a Parable make David condemn the sin to the death, He shall die that hath done this thing, but by plain dealing with him, saying, Thou art the man, condemn himself, and confess, I have sinned. Our Saviour Christ thus carried his Doctrine, applying it home to the several persons it concerned: to the jews, Mat. 3. 7. O geration of vipers, who hath forewarned you to fly from the wrath to come? to the pharisees; Woe be to you Scribes and pharisees, Hypocrites. And his Apostles, being to deal with wicked people, used the same course; Act. 2. 23. Whom ye slew with wicked hands, and hanged on a Tree: and Chap. 8. 22. Thy money perish with thee, repent of this thy malice, thou art in the gall of bitterness: It may be, thy sin may be done away. Hence their Sermons were called exhortation, which is application of Doctrine and enforcing of it, Act. 13. 15. And their Writings are of the same manner; ever after Doctrine they used exhortations, as Rom. 12. having delivered the Doctrine of Faith, justification, Sanctification, and Predestination in the former Chapters, begins there his exhortations, and so continues in them to the end: The like may be seen in other Epistles.  
First, the use of the Scripture is to exhort, reprove, 
Reasons. 1. 2. Tim. 3. 16.  correct, and instruct to make the man of God absolute: the use of it is not only to teach and enlighten the understanding, but also to work upon, convince, quiet, and direct the conscience and whole course. Doctrine is but the laying of a ground, application is the building up of a Christian.  
Secondly, the life of ministery is in application, 
2.  without which the Word is a Sword, but without an edge, not in itself, but to us; but, being specially applied, it is a twoedged Sword, cutting deep, dividing between the marrow and bone, and piercing between the soul and spirit, Heb. 4. 12. Application of the Word is that, which leads it to the thoughts and intents of the heart, to discern them, to high thoughts, to deject them, to the affections, if sinful, to captivate them, if set right, to inflame them, to several temptations and lusts, to sub due them, and to the whole life and ways to reform them.  
Thirdly, our own constitution and weakness stands in need of special application: 
3.   
First, because our hearts are naturally asleep, and we are covered over with the spirit of slumber, spoken of, Isa. 29. 10. and need to be wakened by a voice lift up like a Trumpet from some son of Thunder. David by his gross sin had cast himself into a fast and dead sleep, therefore Nathan must go to waken him, and say aloud in his ears, Thou art the man.  
Secondly, our hearts by the neglect of good means or security are easily hardened, and lose their softness or tenderness: now, the word in special application must be as an hard wedge, to our hard knots; this makes the Word an Hammer to knock and break our flinty hearts, jer. 23. 29.  
Thirdly, as we cannot apply the Word ourselves, so we will not apply it: commonly men skip over the Law, and catch at the Gospel, and so, being never sound humbled, their whole life is led carelessly.  
Fourthly, this bad disposition of ours can never be reform without this special application: for the 
4.  Word never becomes ours, neither can we taste any sweetness of it, without this; no fruit of the Law in our humiliation, no comfort of the promises in our restitution, no understanding of the true meaning of either without our own faith mingling and truly applying both; no work of the Spirits sanctification in our hearts, but in applying the Law and Gospel; no action of our lives warrantable but by faith, which is a special application of the Word unto them.  
First then, we that are Ministers must labour herein: 
Use 1.  A good Steward gives every one his part, and then it is the wholesome Word of life, when every one hath that portion which is fit for him; this makes the Word dwell plentifully in Christians; by this, holy doctrine is fastened as by nails by the Masters of Assemblies. If a man should set a great brown Loaf before Children, what good would it do them? they may starve well enough, unless it be divided: God's Word is in itself nourishable, but, being not divided, it will not be nourishing to us. Away then with Sermons, if they be afraid to come near by application; away with idle and intricate discourses, further than to lay them as grounds for exhortation, herein is learning and the life of the Word.  
Secondly, people must learn to cleave constantly to 
Use 2.  an effectual ministry, which hath life and stirring in it, and praise God for it, seeing their necessity requires it: In hearing the Word apply it to thyself, not to others, mingle it with thy faith, help the Minister in his labour and pains-taking. Oh, what a deal of labour would it save us, if men were able and willing to apply doctrine to themselves?  
Thirdly, we must all learn to suffer the Word to be applied in particular unto us. A man that hath a sore or 
Use 3.  fester, would be loath to be put to pain by a sharp plaster; but without it there is no cure: what will it help him to have it lie on the cupboard, or on the table? Before thou canst be a living stone in God's temple, thou must suffer hewing and squaring; nay, so long as thou art here in the Mountain, thou must be hewn as the stones were for the Temple. Object. What? must God's children hear the Law applied? Answ. Yes, to condemn their sins, not their persons; and we know, that rods, which are provided for servants, are laid in the sight of children to fear them.  
But here is all the quarrel, that we reprove special sins. Oh (saith one) he hates me, it is I that he reproves; What needs all this ado? What hath he to do with my pleasures and dealings? What need these fellows make Pulpit-matters of every thing? And were it not for special application, we should please men well enough: but, first, are we enemies for speaking the truth? Secondly, is not the Word a Sword? And can a man be struck or thrust thorough with a Sword, and not feel it? Is it not God's sacrificing knife? Act. 10. 13. Kill and eat: Peter was commanded with the sword of the Spirit, to prepare the Gentiles an acceptable sacrifice, and join with them in the communion of Christ's body: And can a man be sacrificed without pain? Thirdly, doth not every man desire, that the strong man were cast out of his heart? yet we must not shake his Towers, he will not let any of his holds, which are his own sins, to be touched. Fourthly, we may not preach mercy to him, that stands in no need of it; for than we shall preach false doctrine, by misseapplying that which in general is true. Fiftly, the Saints of God have been contented to bear particular reproof: David upon admonition confessed his sin even before Nathan; why, he might have said, Get thee going, silly fellow, tell me of no such matters, go deal with your equals. Our great men under Kings would have said so, but David put it up; and indeed, where had he been but for nathan's plain dealing? If we had David's heart, we would be contented to say with him elsewhere, Psal. 141. 5. Let the righteous smite me; for that is a benefit; and let him reprove me, and it shall be a precious Oil that shall not break mine head. Beloved, if it were profitable for you, it were peaceable for us, to speak at random; but both our duty, and your edification calls for particular application.  

In the way that thou shalt go:]  
THis is the third point in the Preface, the matter wherein the Prophet promiseth to instruct the Christian man, namely, in the way wherein he is to go: the most necessary, difficult, and profitable discipline that a man can teach or learn. By way here is meant the 
Why the godly course is called a way.  course and conversation of a godly man; called a way. First, because God hath laid it open and allowed it unto us as an highway between us here, being in a strange Country, and our home whither we travel. Secondly, God directs & approveth it, Psal. 1. 6. The Lord knoweth the way of the righteous. Thirdly, as in an highway there is a continual motion of travelers, who in the way are at no rest, till they come to their ways end: so a Christian man is still moving and proceeding in godliness, forgetting that which is behind, and pressing hard to the mark that is before him, and doth not find this World his resting place. Fourthly, as a way leads to some desired place, and if a man keep in it, it will bring him home, or to some great City where his business lieth: so godly life leads a man home to heaven, the great City of the great King, the end of which is rest and glory. Thus it is called God's way: first, being taught us by God. Secondly, tending to God. Thirdly, approved of God: and fourthly, ending in God.  
The going in this way, is, the ordering of our whole course, and every action of it, so as we be daily nearer our aim and perfection. As in a way a traveler observes and orders every step, that he may come to his journeys end; so the heavenly Pilgrim makes right steps to his feet, and seeth that every several duty, which is as a step in our way to heaven, be an obedience of faith, performed in the way either of his general or special calling.  
Hence we may learn this lesson, that, Every godly 
Doctr.  man must be careful, that his course be a going and 
Godliness is a going in God's way.  proceeding in the ways of God. Prou. 4. 26. Ponder the path of thy feet, and let all thy ways be ordered aright. Gen. 17. 1. Walk before me, and be upright: the sons of faithful Abraham must keep a course of walking in God's ways, as he did. Psal. 119. 32. I have considered my ways, and turned my feet to keep thy Commandments.  
First, this is the only true wisdom, to make God 
Reasons. 1.  our guide in our way. Deut. 4. 6. Keep his Ordinances; for this is your wisdom, and men shall say, Only this is a wise people. Psal. 101. 2. I will do wisely in the perfect way: where mark how David tieth wisdom to the perfect way, and gives us to understand, that whosoever refuse to walk in it, let them seem never so wise Politicians, yet we may say of them as the Apostle did of the Gentiles, Rom. 1. 22. Professing themselves wise, they became stark fools: without this way, all is but folly and mere craft, and shall be turned to a man's hurt. If a man or people will reject the Word of God, what wisdom can be in them? jer. 8. 9 When David had but stepped out of the way, in numbering the people, out of the pride of his heart, (for otherwise Moses might number them, Num. 1. 2.) being convicted, he said, I have done very foolishly, 2. Sam. 24. 17.  
Secondly, it is a description of a man in the state of 
2.  corrupt nature, unconverted, to be out of this way. Psal. 14. 3. They are all gone out of the way. And it is a dangerous estate, when a man is given up to his own ways, or to walk in a broad way, that leads to destruction; wherein because so many wander, a Christian must be so much the more careful to avoid it. And it is a way most uncomfortable: for, can a man meet with the comforts of God, while his way is contrary to Gods? Can he ever look to come where God is, and not walk in God's way?  
Thirdly, if we compare this way with all other ways, it will whet our care to enter into and continue 
3. God's way compared with all other ways.  in it: for, First, this is the King's highway, in which we have promise of protection, Ps. 91. 11. The Angels shall keep thee in all thy ways: In all other ways we be as vagrants without a pass, subject to the whip everywhere; Israel was stripped stark-naked to God's severe strokes, when they left this way, Exod. 32. 25. Moses had much ado to save them from final destruction.  
Secondly, God's ways are the cleanest of all. 2. Sam. 22. 31. The ways of God are uncorrupt and pure: and Isa. 35. 8. There shall be a path and a way, the way shall be called holy, and the polluted shall not pass by it. Now who would go plodding in deep and dirty ways, in danger every step to be plunged and laid fast in the mire and clay, when there is a clean path before him?  
Thirdly, God's ways are the rightest ways. Hos. 14. 9 The ways of the Lord are right, and the just shall walk in them. Act. 13. 10. Thou ceasest not to pervert the strait ways of God. Now every man desireth to go in the right way that will lead him directly to the place, which he would be at. All other ways are crooked ones, Isa. 59 8. They have made them crooked paths; whosoever goeth therein, shall not know peace. And being rightest, they be also the shortest ways: (for a right line is the shortest between the terms, saith the Geometer:) whereas the wicked toil and weary themselves in the ways of wickedness, and lose themselves in every by-lane of lusts and fleshly devices; they are distracted in inextricable mazes & labyrinths; in a word, they take more pains to go to Hell, than the godly to get to heaven.  
Fourthly, God's ways are most lightsome and cheerful. Prou. 3. 17. Her ways are the ways of pleasure, and all her paths prosperity: those that walk in these ways, are sons of the Day, to whom the Sun of righteousness is risen and shineth on them, and they walk in the light: Whereas, whosoever are out of this way, there is no light to them, but they walk in the night, their feet are in continual danger of stumbling. Pro. 4. 19 The way of the wicked is as darkness, they know not where they shall fall: If a man be in the dark and in the dirt, he knows not where he shall lodge: so the wicked know not what shall become of them: see Isa. 8. 21, 22. Mark the confession of sins, made Isa. 59 9 We grope for the brickwall like the blind, and stumble as without eyes: we wait for light, but behold obscurity, for brightness, but we walk in darkness.  
Therefore, God's ways being the safest, cleanest, rightest, shortest, and lightsomest ways, we must be careful to walk in them.  
Fourthly, only the end of this course and way will 
4.  make us happy: the Devil himself confessed, that these are the ways of salvation, Act. 16. 17. Psal. 37. 37. mark and consider the just man; for the end of that man is peace. Ps. 1. 1. Blessed is he that walketh not in the counsel of the ungodly; whereas the way of the wicked shall perish, that is, leads to perdition; destruction and calamity are in their ways, Rom. 3. 16. and the Apostle calleth them in plain terms damnable ways, 2. Pet. 2. 2. Both these are concluded, Psal. 125. 5. As for such as turn aside unto their crooked ways, the Lord shall lead them forth with the workers of iniquity; but peace shall be upon Israel.  
This doctrine serves to let many men see their folly; 
Use 1.  they hope to be saved, and make full account when they die to go to God, but yet shall never come there, because they are not in the ways of God. If a man should say he would go from York to London, and yet shall hold the direct way to Berwick, would not every man laugh at him? So is it with him that walks in the path of perdition, and yet saith he will come to heaven. Ask them what way they walk in, and they must needs give themselves the lie if they say it is God's way: and in this conceit thousands are deceived, and slip into their place before they would; or be aware: for,  
First, some walk in the blind way of ignorance, a 
Many by-ways beaten by many.  dark and uncomfortable way, as men walking in the night, in which is no safety nor direction: Numbers care not for the lantern of the word, and walking in the night, know not whither they go, nor where they shall lodge. Ask Papists what way they are in; Oh they are in the way of Catholics, in the way wherein the Martyrs and Confessors died, in the way of their forefathers, what way soever it be: and I would this ignorance were among them only! but alas! it is the way of too many, who profess the light.  
Secondly, some walk in the cross ways of superstition and men's devices, as many of our people, who think common prayers better in Lent then all the year after: and some can be devout on high days, and come to Church, but other days God's service is not so affected: and some receive the Sacrament at Easter, and they were damned if they did not, but all the year beside, the Sacrament hath no sweetness. These are superstitious ways, whereas God's ways are always the same and to be walked in with the same affection.  
Thirdly, some go in the crooked ways of human reason, will, policy, and affections, and cannot yield to the wisdom of God; their own lusts are their laws; who should control them? here is an infinite number of roads, all of them full of wanderers from God; whereas God's way is but one, and of Gods describing, clean contrary to man's corrupt reason, will, affections, and conversation.  
Fourthly, some go in the detestable and damnable ways of wilful spurning against the truth. 2. Pet. 2. 2. Many shall follow their damnable ways, by whom the way of truth shall be evil spoken of. Is it not damnable enough for men to walk on in the ways of damnation themselves, unless they rail at the way of truth and life?  
Fiftly, some walk in the filthy, miry ways of voluptuousness and profaneness, as foul fornicators, drunkards, gamesters, gluttons, Epicures, dainty and delicate persons, who seem to be made for nothing but idleness, and effeminate care of their skin, and fruition of their own sensuality and appetite. To such, Solomon speaketh in the person of the young man, Walk in the sight of thine eyes, and in the lusts of thine heart, but know that for all this thou must come to judgement.  
Sixtly, numbers walk in the rugged, stony, thorny, and clayey ways of earthliness, covetousness, usury, and oppression, setting themselves fast in the gall and guile of earthly-mindedness, not having power over themselves to stir hand or foot to heavenward: where their treasure is, there have they locked up their hearts too, or rather burying them (for so they may being dead:) in the earth and earthly desires; the heaven that they wish for, they have; what then care they for any way that leads to another?  
Secondly, it teacheth us to learn the way that we are to go in: We can walk in the ways of sin without 
Use 2.  a teacher, and can of ourselves invent all such ways, but in God's ways we cannot move, unless God set them open unto us, and set us in them. This way lies open to none but him that is taught of God: human wisdom teacheth it not, nor reacheth it, neither will believe it is the way.  
How may I know which is the right way to go in?  
If thou wilt know it, then, first, use the means to 
Quest.  come to know it. Secondly, take good notice of the 
Answ.  eye-markes, by which it may be discerned.  
First, The means to know the way, are, first, diligent 
Means to know the marks of God's way.  converse in the Scripture. joh. 5. 39 Search the Scriptures, for they witness of me, that is, of the way. So our Saviour tells the jews, joh. 8. 37. that they sought to kill him, & were in the way of Cain, because his word had no place in them: Whatsoever thou hast a word for, that is the way, or else thou art out of it.  
Secondly, Prayer that God would teach us his way, 
Psal. 119. 33.  as David doth often pray, and give us the spirit to lead us into all necessary truth. ler. 10. 23. I know, O Lord, that it is not in man to dispose his way, it is not in man that walketh to direct his steps.  
Thirdly, Experience of change in ourselves; if it lead us out of ourselves, out of our natural lusts and the practice of sin, and bring in understanding of God's will, new desires, motions, affections, etc. then it is God's way.  
Fourthly, observation and experience of God's blessing or cursing, of inward peace, or accusation of joy and confidence, hope and patience, which in the way of God is assured; whereas in any other way the greatest joy is but in the face, and peace is but a truce with God, and an unfeelingness of men's estate.  
Secondly, The marks of this way, are, first, an outward 
The marks themselves.  profession of religion, which is called the way of God, Act. 19 9 Speaking evil of the way of God. Those that cannot away with the profession of piety, have not stepped one step in the way to heaven.  
Secondly, the life of profession, which is a faithful apprehension of Christ, who is called the way: I am the way, no man cometh to the Father, but by me, joh. 14. 6. Every sound mark of a sound Christian is a mark of this way: every man in every religion goes not in the way to heaven, but he only that goes by Christ, the right and only way, and this, not only by outward profession, but inward apprehension of Christ with all his merits.  
Thirdly, the straightness of this way: strait is the gate, and narrow is the way that leads unto life: the straightness of it is, in that it is a way all strawed with crosses; the beginning of it, is repentance and self-denial; the continuance of it, is mortification, temptation, persecution.  
The way of the world is a fair, broad, and easy way to the flesh: If we find ourselves prosecuting things pleasant to the flesh and nature, we may justly suspect that we are out of the way.  
Fourthly, the fewness or smallness of company in the way; few find it: Not many mighty, noble, worldly wise, but a few poor ones receive the Gospel; the greatest part of the world are in the broad way that leads unto death.  
Foolishly therefore do the Papists make universality a note of the Church: We must not follow multitudes, to do evil, nor do as the most do; for then certainly we are out of the way.  
Fiftly, the employment of all such as are in the way, who are never but doing some of God's Commandments, therefore called, The way of God's precepts. Christ, whom we have before us in this way, was obedient even to the death. Go without or against a commandment, thou art out of the way: as, Rom. 3. 12. they are all gone out of the way: every sin is a stepping out of the right way.  
Thirdly, when we have learned this way, then go in it: for here it is called the way, wherein we must go; so as 
Use 3.  we must in our whole course carry ourselves as those that are in the way to heaven. To this purpose observe these rules:  
First, consider what way we have entered into, whether 
Directions how to go in the way of God.  we have chosen our own way, or walk in the way which God hath prescribed: the best must often consider of his way and course; David never considered of his way, but he found something or other that needed redress. This do not they that go at all adventures, not examining their way, nor the end of it, as if they did not know, that there is a way which seems good in a man's own eyes; but the issues thereof are the issues of death.  
Secondly, forecast what may befall us in our way, and prepare for it. Elias, when he had a great way to go, provided himself accordingly. If a man be going to war, had he not need cast his accounts, and prepare all necessaries, and fit himself against all difficulties? we must forecast what temptations, trials, and dangers may meet us in our way, what may be our expense or loss: many are the slips, scandals, offences, and trials, which will encumber us in this way, if we be not careful to forecast them, either to prevent them, or prepare patience and strength to bear them.  
Thirdly, walk on in this way; for it is not a way that can bring a man to any desired place, but his walking in it: And then a man walks on in this way, when, first, he neither goeth back, nor standeth still, as upon jacob's Ladder the Angels were ascending or descending, none stood still: he that goeth not forward here, is going backward. Remember Lot's wife. Secondly, when a man is sure every action of his life is performed at the call, and within the compass of his calling, general, or special. Thirdly, when he doth all that he doth in the Name of the Lord, looking at God's commandment, beginning the same with invocation, and ending it with praise and thanksgiving, Col. 3. 17. Whatsoever ye do in word or deed, do all in the name of the Lord jesus, giving thanks to God. Fourthly, when all is done to the glory of God, to the honour of our profession, and to the provoking of others, seeing our good works, to glorify our heavenly father, 1. Cor. 10. 31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. And thus shall every good duty in our hands be a step in our way to heaven.  
Fourthly, beware of turning to the right or left hand, Prou. 4. 27. Turn not to the right hand: seeking or stablishing our righteousness in ourselves, or in merits, with the Papists: for the way of inherent righteousness leads from Christ, who is the Way: nor to any way of perfection of orders devised by men, as of Francis or Dominicke, of Poverty, Chastity, and Counsel-keeping or of jesuitisme, which is the perfection of Rebellion and Treason. David in the 101. Psalm professeth, that he will walk in the perfect way, divers thousands of years before the Devil had hatched any of these unclean birds in the world. Neither turn to the left hand, turning grace into wantonness, and imboldning ourselves to sin, because grace hath abounded, as profane Libertines do. Turn not to the world or earthliness; these two ways can none walk in together, unless one man could serve two Masters, or serve God and Mammon. Our profession to God must be the same, that the Israelites, going towards Canaan, made to Sihon King of the Amorites, Num. 21. 21. Let me go through thy Land, we will not turn aside into the fields, nor into the vineyards, neither drink of the waters of the wells, we will go by the King's high way, until we be passed thy Country.  
Fiftly, let us be circumspect both to prevent, and to recover ourselves out of our falls in this way. By reason 
What to be done in our falls.  of Satan's fierce temptations, the weakness of grace, and the frailty of the flesh, many are the falls and knocks of the best: In many things we sin all, saith S. james: and, Who knoweth his errors? Psal. 19 12. Now if we will prevent these, we must beware of occasions of sin, as a traveler steps over stones and rubs in his way: Eve prevented not the occasion of her fall, when she entered talk with the serpent. We must make a covenant with our eyes, not to look upon a woman, nor on the wine in a cup: we must watch over ourselves, both alone, and in company, and not run into bad company, lest we come home by weeping cross, as Peter did. Secondly, we must not lie in our falls: a man in his journey, if he fall, and lie still, shall never come to his ways end; and if he rise quickly, though it hinder him a little, it shall not much. The Saints all of them recovered themselves out of their falls, as David in this Psalm, by confession, conversion, suing for pardon, and renewing their faith and repentance. A man out of his way must come back again, the sooner he returns, the less is his labour: Peter presently went out and wept bitterly, and so was restored to Christ's favour. Thirdly, suppose thy falls be grievous, and often into the same sins, yet let them not hinder thee still out of the way. For as the child of God must neither presume nor purpose sin, so must he not despair of rising, having fallen into sin, seeing the promise is, that if a man's sins for heinousness be as red as Scarlet, upon his true repentance they shall be made white as Snow: and the parable teacheth, that if a sinner offendeth seventy times seven times in a day, and as often truly repent, he shall be as oft forgiven. Fourthly, after such falls we must be more wary and careful, lest we fall in the same manner. A man, yea, a beast will be more careful when it comes by the same place where it caught a fall, ye cannot get it into the same hole again. David no doubt would not count the Tribes again, after that fall in numbering them.  
Sixthly, hold on in this way constantly with perseverance; for the end of a work crowneth it, and the end of a way gladdeth and resteth the weary traveler, and this rest is without end. Many set forth on this way, but are discouraged by the hardness of the entrance, whereas, if they were a little entered, the way would be pleasant, and the yoke of Christ easy and sweet. Others have gone yet further, but at length look back, yea, go back, when a man would have thought they had escaped the filthiness of the world: and these have lost a great deal of labour and comfort. Others yet farther than then they, as the bad earth, even so far as a man could perceive no difference between them and sound Christians; and apparent difference was there none but in perseverance, and yet, wanting soundness, have suffered shipwreck even at the haven, and so their former righteousness is all forgotten: a great deal of way they had gone, and much work had they rid, whereof they shall never see crown nor comfort: Oh beware of weariness and relapse: as towards the end of his way the traveler is most cheerful, so should we, and the rather; because, first every one affects a good end, even Balaam; and will we not endure a little difficulty for it?  
Secondly, Satan is most fierce in our end to hinder us of the crown, and therefore we should be more watchful and diligent to go through.  
Thirdly, if we can labour a while, we shall be ever safe, never fear him any more, never lose that crown, which the righteous judge shall give unto us, who love his appearing.  
I will instruct thee, I will teach thee, I will guide thee with mine eye:] These three particulars teach us three properties of a good Teacher: First, to make a people to understand their way. Secondly, to go before them in good example in this way. Thirdly, to have a watchful eye over them, to guide and govern them in that good way, which they teach and walk in. David, a good Instructor, professing all these, propoundeth himself a pattern for all good Pastors and Teachers.  
First, Teachers must make the people understand the 
Doctr. 1.  word of God, and from thence their own estate, Nehem. 
Teacher's must make the people to understand the Word and their own way.  8. 8. Ezra read the book of the Law distinctly, and gave the sense, and caused them to understand. The sum of a good Teacher's office is in teaching pure doctrine purely: first, he must chiefly tie himself to the word of God; his principal scope must be, not to make men understand Latin or Greek, or the sayings of men, but the word of God. jerem. 23. 28. The Prophet that hath a dream, let him tell a dream, and he that hath my Word, let him speak my Word faithfully: what is the chaff to the wheat, saith the Lord? 2. Tim. 2. 2. The Word that thou hast heard of me, deliver to faithful men. Secondly, these words must he propound to a plain and simple Audience, in no other than a plain and simple manner, avoiding as much as he may unknown sentences, and dark speeches, which fly above low conceits, that by this familiar handling of the Word, it may become as a light in the dark corners of ignorant men's hearts.  
First then, It were to be wished, that a Minister were 
Use 1.  more than a bare reader, he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt to teach, able to divide the Word of truth aright, and must labour for the truely-learned tongue, to be a prompt Scribe, an Ezra, causing men to understand the reading. For if the blind lead the blind, both fall into the ditch.  
Secondly, people must diligently attend to the 
Use 2.  things that are taught, Heb. 2. 1. and not give over till they understand the grounds of Religion. For, first, Faith cometh by hearing and understanding of the Word: the Word truly understood is the seed and parent of faith. Secondly, without this knowledge of God and Christ there is no salvation: joh. 17. 3. This is life eternal, that they know thee the only true God, and jesus Christ whom thou hast sent. Thirdly, great is the excellency of knowledge: Eccles. 2. 13. As the day is above the night, so knowledge excelleth ignorance, and wisdom folly: without it there is no walking in the day or in the light; knowledge is more necessary than the day or the Sun, therefore resist not the means whereby it may be gotten.  
Thirdly, we must not think that we then understand, when we know, or teach men to know that which they 
Use 3.  did not before: for true understanding stands not only in speculation, but, first, in the change of the heart. 2. Cor. 3. 17. then we behold the glory of God in the Word, when we are changed into the same Image from glory to glory, by the Spirit of God. Secondly, in the change of the life to new obedience. Psal. 111 10. The fear of the Lord is the beginning of wisdom, a good understanding have all they that do thereafter: whereas without obedience understanding doth but convince and lay open to many stripes. Thirdly, when it mingles the word with faith. Psa. 119. 66. Teach me good understanding and judgement, for I have believed thy Commandments. Fourthly, when knowledge sets us forward in glorifying God: for else it is no better than the knowledge of the heathens, which made them excuseless, because knowing God, they glorified him not as God, Rom. 1. 21. and if the heathens were justly condemned for not glorifying God according to that dark knowledge they had, how much more should our knowledge move us to glorify God, which else maketh us more inexcusable, if we glorify him not, by giving him his worship, praise, and honour, and by making use of all his attributes and mercies, but especially those in his Christ?  
Secondly, A minister must not only be an instructor by his doctrine, but a leader also by his practice: for 
Doctr. 2.  else, first, he is no guide: for he is a guide, whom we 
A Minister must be a leader by his life, and example.  take with us to direct us in a dangerous way: what? a guide and not able to guide himself? Secondly, else God's work shall never go happily forward: for he shall not build so fast with one hand, but he shall destroy with another. Thirdly, their doctrine, which may save others, shall be a bill of indictment against themselves; the curse is already upon them; that seeing, they perceive not; and speaking the word to others, they hear it not themselves; and their doom shall be, Wicked servant, out of thine own mouth thou shalt be judged. Thou that teachest another, dost not thou teach thyself? thou that preachest against covetousness, art thou a griper never satisfied? or is there a grave in thy heart, never full? dost thou preach against drunkenness, and art an intemperate person, a companion of drunkards? against liars, and yet there is no truth in thine own words? Fourthly, it is a notable mark of an Hypocrite, to do the same things which commonly he reproveth in another; and of a bold wicked man, that dares take the word of God into his mouth, and yet hates to be reform, and if it be in a teacher, he becomes not only a wicked agent, but also a teacher of iniquity.  
All which shows, that a good Minister must be more than a Preacher, he must be a doer also, a guide, a good 
Use.  man, not a director only, but a guide too. Singular holiness must be written in Ministers foreheads, and special graces in their hearts; they must have about them not only the sound of Bells, but the sweet smell of Pomegranates also; they must be neither blear-eyed, nor blemished, nor any way defective.  
Thirdly, A faithful Minister must ever have his eye on 
Doctr. 3.  his flock, to guide them, and watch over them, for their good; 
A Pastor must have his eye upon his flock to guide them.  as a tender mother will not let her weak and tender child be near a place of probable danger, but her eye shall be over it to save it from peril. From this care Ministers are called watchmen, and are set in their places as watchtowers to espy and prevent danger and enemies: and,  
First, the estate of men requires this duty from Pastors, who are weak when they are at the best, apt to 
Reasons. 1.  turn aside out of the way, ready to be seduced and misled by others, and prone to be carried away headlong by their own lusts, if there were no enemy else without them.  
Secondly, their own calling enforceth it, being set 
2.  as Overseers of their Congregations, Act. 20. 28. to oversee the ways of their people. Their charge is, to warn the wicked, and to admonish the righteous, if he turn from his righteousness; which they cannot do without the observing of both.  
Thirdly, they must imitate the chief Pastor and shepherd 
3.  of souls: the good shepherd calls his sheep by name, and finds it out if but one of a hundred be wandering, he seeks out the lost sheep, binds up the broken, and strengthens the feeble knees; he loved his sheep to the death, and so true love is desirous not to leave a man till it have set him safe.  
Fourthly, the danger of not admonishing the people 
4.  is exceeding great, for they communicate in their sins and the curses due unto them; God will require the blood of a sinner that is not admonished, at the watchman's hand, Ezek. 3. 18, 20. And hereunto add the blessing and reward of him, that turns a man from iniquity: he saves the soul of his brother, jam. 5. 20. and shall shine as the stars in the firmament for ever, Dan. 12. 3.  
This doctrine serves to reprove sundry both Ministers 
Use.  and people.  
First, the sin of nonresidency is a great sin where there is no just cause of absence. A minister is tied to live among his people, because he must ever have his eye over his flock: but how can he guide them with his eye, who is continually absent? The Apostle Paul, whose calling made him necessarily absent from some Churches, professeth that he had no rest in himself, when he was thus forced to be absent.  
Secondly, the peevishness of men is hence discovered, that will not have their lives marked, nor their actions scanned, the Minister must set no eyes upon them, they will endure no observing, no reproof. Oh, what hath he to do with me? I will do what I list for all him. Nay, but he must observe thy ways, he must guide thee with his eye, he must oversee thy course, and warn thee out of thy special sins, and if he cannot hinder or prevent thy damnation, he must prevent his own by warning and admonishing thee. Nay, if God have made every Christian another's watchman, and all the godly mutual Keepers of each other, which is a special fruit of the communion of Saints, as appears in those exhortations, to observe one another, to provoke to love and good works, and, Let every man look on the things of another, etc. much more must the Minister observe the ways of his people.  
Thirdly, see hence both the necessity of the ministery, which God hath erected in the Church, as a guide to heaven, and how we should entertain it: How kindly do travelers recompense faithful guides? How barbarous were it for a man to abuse him that gently guideth him through a dangerous and unknown way? and yet, what good guide in the Ministry meeteth not with such unnatural dealing from natural and ungodly men? so much of the Preface; Now follows the Exhortation.    

VERS. 9 Be not like the Horse or Mule, etc.]  
IN these words is contained the third general use of the former doctrine, of God's free mercy, in justifying and saving the humble and penitent sinner, hereupon inferring the duty of humble subjection and obedience unto God. This is propounded in a precept dehortatory, dissuading from brutish senselessness and perverse obstinacy, which are two main lets to repentance and godly sorrow: and the Prophet layeth it down by way of dissimilitude between man, to whom God hath given a reasonable soul; and Beasts devoid of reason and understanding, especially such as are in a further degree of stupidity and dullness, then sundry other of the Creatures be, of which sort he nameth two, the Horse and the Mule, from whose nature, Nature itself hath taught us, not to depart only, but also to abhor, because we are made after the Image of God in knowledge and understanding.  
The things wherein we must be unlike these creatures, are two: First, they are unteachable; which understand not, saith the Text; Creatures they are uncapable of instruction, you can persuade them with no Reason or Eloquence. Secondly, they are untractable, and therefore it is said, Thou bindest them with bit and bridle, lest they come near thee: they are wild by nature, and if they be not well watched and hampered, they will bite and strike their owners. Herein must every man, professing the fear of God, be utterly unlike them.  
For the further opening of the words, sundry questions are to be answered, as,  
First, Why is the Prophet so harsh and sharp with 
Quest. 1.  his Scholars? Are we not commanded to be soft and gentle unto all men, and to instruct them with all meekness, considering ourselves were once deceived?  
David was directed by a good Spirit, and went upon 
Answ.  a good ground: First, he speaks out of his own experience, he knew what himself was a little before, while he hardened himself in his willingness to keep his sin. Psal. 73. 22. I was foolish and ignorant, even as a beast before thee. He knew the strength of other men's corruptions, the hardness of their knots by his own, and sees they have need of as hard wedges as he, and yet after a sort makes himself a copy and instance in this sharp reproof: Be not as I was, even like the Horse or Mule. Secondly, he manifests a notable fruit of his own true repentance, that having left his sin, he cannot speak of it but with disgrace, and testification of the loathsomeness of it; as it is a bad sign of impenitency, when a man can speak any thing friendly of his sins past. Whatsoever hath much loathed us in time past, we cannot name it or think of it without dislike. And as he be wrayes his own zeal against his own sin, so doth he assure himself, that all that are truly touched, care not how disgracefully their sins be dealt withal. Thirdly, he would check the pride of sinners who think so well of themselves, but in the state of nature are not only like, but far worse than any of the brute beasts. True humility will make a man think of himself as of the basest creature: Christ gave the Woman of Canaan divers checks, and at length he called her a Dog: Truth, Lord, said she: she thought no better of herself then so. Fourthly, though our softness and meekness must moderate our heat towards the sinner, yet must it not abate our heat and zeal against the sin itself: again, we must so have compassion on some persons offending, considering the circumstances of sins, as others we must save with fear. Further, we must so consider ourselves in times past, as we forget not ourselves for the present: Are we now healed? then our zeal is more against sin then ever before, and as zeal increaseth, so doth our hatred of sin daily. Lastly, whom deals David withal, but obstinate and wilful sinners, who are no better than corrupt and brutish nature made them?  
Secondly, Why doth he name these creatures, the 
Quest. 2.  Horse and the Mule, and not the Lion or any other?  
First, because these are best known unto us, that his 
Answ.  true meaning might appear to the meanest, and break out sensibly in his comparison to the simplest Hearer.  
Secondly, that in their properties natural men might see their own, as, first, these creatures are led by sensuality, not by reason; no more are natural men, but led by the same guide. Secondly, every man sees these creatures lower than that they can rise up to the understanding and judgement of human actions; and so are they in the things of God, 2. Pet. 2. 12. Thirdly, how often do these creatures, especially if better fed, lift up the heel against their Feeder, & never or seldom acknowledge the Owner of their fat pasture? they cast off their Rider and grow insolent; so do they, Deuter. 32. 15. Fourthly, the Horse, longer than the spur or bit is upon him, is in no awe: so wicked men, neither spur nor bridle avails them to amendment. Fiftly, the Horse, wanting reason to his strength and courage, rusheth fiercely and fearelesly into any danger; so every wicked man turneth to his race, as the Horse into the battle, jer. 8. 4, 6. Sixtly, the Mule is a creature, not of the creation of God, but against his institution, Gen. 36. 24. and a wicked man is a degenerate creature, not of Gods making, but against his Law, a Mule arising by strange copulation with Sin & Satan: there was never a wicked man, when God said of all the works of his hands, that they were exceeding good. But we will confine our speech to those two properties in the Text, of which an on.  
Thirdly, Whereas it is said, Be not like the Horse or Mule. Whether hath a man free-will and power to 
Quest. 3.  change and convert himself? or else it seemeth the exhortation is idle.  
Such exhortations argue neither universal grace nor free-will, as the Lutheran Divines and the Papists hold; 
Answ.  but have manifold uses beside, first, in regard of the wicked; to restrain their wickedness, or to harden them as Moses his ministry did Pharaoh, Exo. 7. 2, 3. or to convince, and make them inexcusable, in that they cannot plead ignorance. Secondly, in regard of the godly, and these either unconverted: for with the exhortation, the Lord putteth forth a power to enable them to do the Commandment in some measure, as when Peter spoke to the Cripple, and bade him stand up, at the same instant, a new and fresh power and life came into his joints and ankles, by which he was able to rise and walk. or converted: and then they serve, First, to show them what they could do in ADAM, but now are disabled by their own fault and folly. Secondly, what they can do in the second ADAM in some measure. Thirdly, what to strive unto, because God commandeth. Fourthly, to blow up grace received, which is often weak as a smoking flax, or as a sparkle under green wood. Whereunto one observation serveth, clean contrary to the Papists opinion, namely, We never read of any exhortation, but somewhere it hath a promise or prayer for it, both which send us out of ourselves: As for example; Ezech. 18. 31. Make you a new heart, and a new spirit: but it is the Lord, that promiseth to give an heart of flesh, Chap. 11. 19 and DAVID prayeth, Create in me a new heart, Psal. 51. 10. So, Fear God and keep his Commandments, Eccles. 12. 13. but it is the Lord that promiseth to put his fear into our hearts, jer. 31. 33. & 32. 40.  
Now from the former property of these creatures, which is unteachablenesse, being without understanding, we learn, that  
It is a brutish quality not to learn our duty by the Word 
Doctr.  of God: for David here speaks out of his own experience, 
A brutish property not to learn by God's Word.  who while he cherished his sin, provoked God to deal with him, as we do with Horses and Mules, which being uncapable of persuasion, we deal not with them with words or arguments, but with bridles, spurs, and rods; we can make them feel us, but not understand us: and this is the brutish property of wicked men, and of the godly sometimes in desertion, not to be ruled by the voice of GOD, till his hand set it home. Prou. 7. 22. the young man being taken with the Harlot, and not understanding his way, follows her as an Ox to the slaughter, and as a Fool to the Stocks for correction; till a Dart strike through his Liver, he sees and knows nothing. David himself, Psal. 73. 22. not having learned in the Sanctuary by the word that point of heavenly wisdom, which might have sustained him in a sore temptation, confesseth of himself, that he was in this point ignorant, as the beast without understanding.  
Nabuchadnezzar would not hear the Word of God, while Daniel admonished him to break off his sins by repentance: and to show what a brutish practice this was, God changed him into a brute beast, not in form or shape of body, but in his understanding and behaviour; he ate grass with the beasts, and sorted himself with them seven years, till his understanding came again, and then he knew it was the most High that beareth rule.  
Balaam would not be taught to sit down by God's Word, but still he would assay if in this place, or that, he could curse the people of God: To show what a brutish property this was, the Lord by the brute beast, which was under him, reproved him, which saw more than his Master: 2. Pet. 2. 16. He was rebuked for his iniquity; for the dumb Ass, speaking with man's voice, checked the foolishness of the Prophet. jer. 10. 21. The Pastors are become beasts, having no understanding.  
First, the chief part of that glory, which God decked 
Reasons. 1.  man withal at the beginning, and wherein his excellency was above the beast, was in the light and holiness of his mind: for, being created in the Image of God, which (as the Apostle saith) stood in knowledge; he did acknowledge God in himself, in his word, and works; he had communion with God, and delight in his will: But now by his fall spoiling himself of his understanding, and falling out of his right mind, he degenerates into the nature of the brute beasts, which neither do, nor will understand the will of their Master. The same speaketh the Psalm, 49. 21. Man being in honour, became like a beast without understanding; plainly showing, that his honour above the beast was his right understanding, which departing from him, he was dejected and degenerate into the dishonourable rank of brute beasts.  
Secondly, since the fall, even the worst men retain the specifical and common difference between man 
2.  and beast, which is reason itself, suppose never so corrupted, which when a man forsakes, he becomes brutish, like the brute beast, following lust and appetite, and no other persuasion: and even so do they, that although they hear the reasons and exhortations of the Word (all which reasons are divine and of Gods framing,) yet as if they were beasts in the shape of men, their actions proceed from sense and appetite, and have a brutish beginning; they will not live by rules of reason, especially renewed; enemies they are to persuasion; words no more prevail with them, then with the Horse or Mule which understand them not.  
Thirdly, who can deny, (that doth but look on the external shape of man and beast) but that GOD 
3.  hath put a plain distinction between them? One he hath made with his face upright, to look upward, as he that should have his continual dependence upon God, and as he that should communicate with God in his counsels, and attend the words of his mouth, and, being of an intelligible nature to receive and know his will, should yield him frank obedience: The other, the beast, the Horse and Mule are made with their eyes and countenance fixed upon the earth, above which they cannot rise or consider any thing: A beast cannot look beyond things present, or any thing but those that are ante pedes, before the feet; it understands not any promises or threats further than it feels: and is not this the property of many men, who are no better than beasts in their understanding? tell them of GOD, of their Creation, their Fall, the Curse of Sin, the means of their Restitution, the promises of Life, and the torments of Sinners, their eyes are fixed wholly upon earth, and cannot see or discern any such thing.  
The beast may hear the sound, when we speak of such things, and these men hear no more, or to no more purpose but to make their damnation just; they live for the present; if they feel nothing, they are well enough; nothing that they hear troubles them: And if this be not a brutish property, ask the brutes themselves, and they will tell thee.  
This teacheth us to take shame to ourselves, and be 
Use 1.  humbled when we see this to be our disposition, that we have not understood, nor been warned by the Word of GOD, nor considered of his ways, but as brute beasts have been led by lusts and sensuality while the Lord hath spoken unto us; whereby in God's reputation we are worthily cut from the account of men, nay thrust far lower than they; as the Lord often shameth his own people by the brute beasts themselves, as Isa. 1. 3. The Ox knoweth his owner, and the Ass his Master's Crib; that is, by much sense and daily good-turns may be brought to know their Benefactors; wherein he preferreth them before his people, that by no benefits, never so great or constant, would be brought to know him. Yea, and whereas nature hath taught the silly birds, the Crane, stork, and Swallow, to know their seasons, jer. 8. 7. neither nature nor grace hath taught such as profess themselves GOD'S people, to know God a. right.  
Secondly, this showeth what men may think of such as are unteachable, and unwilling to learn the will 
Use 2.  of God: If we frame our judgement to Gods, we are to think no better of them then of the Horse or Mule. Numbers will not be taught, and as many, who are capable enough in earthly things to reach them, and overreach others, yet are altogether uncapable of heavenly: both of these, as they have lived without GOD and his Word all their lives, so they live still: Well were it for them they were no worse than Horses and Mules; when they die, their misery ends; when these dye, their unhappiness begins, when Christ shall appear in flaming fire to render vengeance to all them that know not God, nor obey his sons Gospel.  
Thirdly, if we would retain not the place of Christians only, but even of men, we must be persuaded 
Use 3.  to be unlike the Horse and Mule, who are without understanding: We must labour to understand what is the good and acceptable will of God: for which purpose we must use the means to get out of our natural ignorance, and they be these:  
First, because God teacheth by his Word, we must constionably 
Means to get understanding.  frequent the ministery; I say not customably, but constionably: if you should bring your Horse & Mule as your little Dogs to the place of knowledge, you may make them stand or lie quietly, you can make them learn nothing: and do you yourselves no more? the more you hear and frequent means without profit, the liker you make yourselves to the Horse and Mule.  
Secondly, God speaks by his Spirit which makes the Word effectual, we must therefore hear the voice of the Spirit; not the sound of the words so much, but the meaning of the Spirit. An Horse or Mule can hear a sound of words, but have no distinct sense: and if a man come and hear words, and endeavour not to be led into the meaning of GOD'S Spirit, he goes not beyond his Horse in hearing. A beast by much pains may be taught something of man, which runs into the senses; and if thou be'st only taught by man, and not by God, that thine ears hear, but the heart which God must teach, be unperswaded, thou art not beyond thy beast in knowledge.  
Therefore pray for God's Spirit to teach thee, he is the Spirit of illumination, the Spirit whose office is to lead into all Truth.  
Thirdly, thou must lay up instruction, hide the word in thy heart, lay up and bind up the Lessons in thy soul, not to lose or depart from them: The Horse or Mule by sense will conform for the present, and do that they see they must do, but want understanding to make use of that knowledge for time to come: Like to the Horse or Mule are they, that for the present hear, and be affected, and seem desirous to conform to the Doctrine delivered; but no sooner out of the place but all is forgotten; and all good motions quenched; all the use of their instruction is confined to the present time, and for time to come is as merely lost, as words and persuasions upon an Horse or Mule.  
Fourthly, thou must grow up in the similitude of the Word thou hearest: the Word must make thee of a man a new man, of a good man a better man; thou must be changed into the Word: It is a Word of Faith, and must make thee a Believer, yea, and the more thou frequentest it, thou must rise in the degrees of Faith. It is a Word of light, and must enlighten the dark corners of thy heart, and give direction to every one of thy steps. It is a Word of life, and must quicken thee in the ways of God, and make thee move and active in piety. It is a word pure and holy as God is, and must make thee grow up in holiness of heart and life, without which thou shalt never see God.  
Thus if thou growest not like the Word, thou art not yet better than an Horse or Mule, who, let them hear never such good reasons and persuasions, and by main strength be brought to conformity, yet abide the same they were, without any change of themselves: Horses and Mules they were, and so they abide: be not thou like unto them, let the Word make thee another man, or else thou art; to these ends take with thee a few motives.  
First, consider God hath made thee a man, and wilt 
Motives to get understanding.  thou by this property debase thyself, and equal thyself with beasts? Wilt thou being a man put off manhood, and lay aside thy mind and the powers, which God hath given thee to distinguish thee from a beast? Secondly, he hath called thee into his Church, he hath set open his School, he hath sent out his own Spirit to teach the Elect, so that now thou art willingly ignorant as they, 2. Pet. 3. 5. worse than an Horse or Mule, who would know their duty, but cannot, thou canst, but wilt not. Thirdly, he hath afforded thee his blessed Word, a Word full of wisdom, resembling himself, furnished with such variety of persuasion, as Men and Angels cannot devise the like; that if this will not persuade thee, thou must be no better than an Horse or Mule without understanding, nay worse: for reason cannot persuade them being unreasonable creatures, but thou being reasonable, the reason of reason cannot persuade thee. Fourthly, if thou wouldst have a note of thy own conversion, thou must put off thy brutish nature, and grow up in the knowledge of God: Hos. 6. 1, 2. so soon as ever God's people were converted and returned to God, they profess this as a necessary consequent. Then shall we have knowledge, and endeavour, or proceed to know the Lord. And indeed an unconverted man is an Horse or Mule, uncapable of this knowledge, it is too high for him, nay, he hates it and spurns against it.  
The second property, from which we are dissuaded in these creatures, is, untractablenesse: for before these creatures be broken and tamed, they are in their nature wild and fierce, and can never be so tamed that they will obey without bit or bridle: which teacheth us, that  
The property & nature of a wicked and unregenerate 
Doct.  man, is, to be obstinate and stiff against God and his Word, 
Every man naturally is obstinate against God and his Word.  whom nothing but bit and bridle can tame and hold in order. This rebellion and obstinacy is noted in Cain, who notwithstanding the Lord spoke unto him, and reproved him for casting down his countenance upon Abel, yet went on stubbornly in his sin, and could not be reclaimed till he slew his brother. The like rebellion is noted in Pharaoh, whose invincible stiffness was such as no word of God, no plague of God could move longer than they were as a bit or bridle upon him: God raised him up as an extraordinary example of an hardhearted wretch, on whom he would declare his power, to whose degree of rebellion every wicked man riseth not, but it teacheth expressly what is in every man's nature, which would discover itself, were it not for God's grace, either renewing or at least restraining. The same brutish property the Lord taxeth in his own people of Israel, Hos. 4. 16. who for rebellion is called an unruly Heifer, which, as it is untamed, rebelleth and suffereth not itself to be brought into order by the herd-man, nor abideth among the other cattle, but breaks out: so Israel would not suffer herself to be ranged in the same Orders and Ordinances of God, which he had set up at jerusalem, but rebelled, separated herself, and devised a new kind of worship, behaving herself more like an unreasonable Heifer, destitute of mind and judgement, than a people whom God had ever chosen to himself.  
Hereunto serves the common phrase of Scripture, whereby the cruel & savage Oppressors of the Church are resembled by beasts, as the four great Monarchies, of the Assyrians, Medes, Grecians, and Romans, with beastly cruelty oppressing & eating up one another, are figured under four great beasts, Dan. 7. 3. etc. a Lion, a Bear, a Leopard, and a strange beast with ten horns: and the vision is expounded, vers. 17. These great beasts, which are four, are four Kings which shall arise out of the earth. So Rome, being restored by the Pope unto the tyranny of the persecuting Emperors, obstinately resisting Christ and his Church, is set out by a great and strange devouring beast, Revel. 13. 1.  
First, the natural corruption and power of original 
Reasons. 1.  sin, most manifestly discovereth itself in a stony and hard heart, which every man bringeth with him from the womb, and by which a man naturally not only declineth from God's Image and Will, but stubbornly resisteth it. This obstinacy is notably described, Isa. 48. 4. Thou art obstinate, and thy neck is as an iron sinew, and thy brow as brass: Sinews are instruments of motion, hard indeed, but flexible; but so refractory is the natural man, and averse from God, that he is no more moved and bended towards him, nor can no more be bended, then if for every sinew in his body having a plate of iron, he could move or bow the parts: And to this natural evil of iron sinews, come the brows of brass, which hardeneth the wicked, and makes them impudent in evil, as the former makes them impotent and averse from God: From both which the Scripture denominateth natural men to be sons of disobedience. 
Ephes. 2.   
Secondly, besides natural corruption there is an habitual hardness, and obstinacy, contracted and arising from sundry causes, as, first, from the custom of sin; and as hardly can an habitual and customable sinner change his course as a blackmoor his spots. Secondly, custom of sin takes away both fear and feeling of sin. Thirdly, want of sense and feeling of sin, brings a delight and pleasure in the fruition of it. Fourthly, this delight holds out of the heart all desire to get out, nay it holds it in a purpose of retaining the sin still. Fiftly, this purpose of retaining sin, doth purposely resist the means, which God hath appointed to encounter and subdue sin: as, first, the word of God: They have hated knowledge, and choosed not the fear of God; and Zach. 7. 11. they have refused to hearken, and pulled away the shoulder. Secondly, the Spirit of God: so Act. 7. 51. Steven tells the jews, that they had ever resisted the holy Ghost, striving with them in public instructions, & private motions. Thirdly, the corrections of God, notwithstanding all which the wicked man falls back more and more: And commonly these go together, the hating of counsel, and not profiting by correction, as appears, Prou. 1. 25.  
By these means the wicked man hardeneth himself in evil, and, whereas naturally his heart is of the nature of a stone, himself hardens it by these means to the hardness of the hardest stone: for so it is, Zach. 7. 12. Yea they made their hearts as an adamant stone, lest they should hear the law, etc.  
Oh then take notice of this hardness of heart and obstinacy 
Use 1.  against God and his word, which resisteth and rebelleth against the light of grace.  
God forbid we should be rebels against God. 
Object.   
This obstinacy is in every man by nature; in the reprobate 
Answ.  it continues total and final, in the elect temporary and partial, even after their calling and conversion, and it cannot be otherwise: for so long as we carry any carnal wisdom about us, there will be enmity against God's wisdom; and so long as pride reigneth, as in the wicked, or moveth and breatheth, as in the godly, it will be lifting itself up in high thoughts against God; and so long as the conscience is evil, as in the wicked, or but in part good as in the godly, it will be desirous to maintain peace with evil, and war with the word of grace, when it would disturb it. In a word, so long as any sin hath any command or power, and so long as the flesh is not wholly mortified (as it cannot be in this life:) the Spirit shall be resisted by the lustings of the flesh, because (as the Apostle saith) these two are contrary. Great cause we have therefore to mourn under this our misery, by which we cast off the yoke of God and his gracious regiment, even as the horse casteth his rider and riseth up against him. And it will be a good meditation, when we see an horse or other brute creature resist and rebel against us, to think, Oh thus doth my cursed nature rise up against Gods teaching and handling of me; nay he hath far more strength than he putteth forth against me: but I have no strength, which I have not used against God.  
Secondly, let us labour to get out of this obstinacy and stiffness betimes, lest the Lord give us up to fall away 
Use 2.  by perpetual rebellion. This we shall do by yielding ourselves tractable, and laying aside obstinacy in sin, and by giving up ourselves to be ruled by God's word and spirit. This point is so much the more necessary, because the great sin of these days is obstinacy of heart: men cannot plead ignorance, nor want of good means to help them out of their sins; and yet few or none leave their sins, but wilfully persevere in them against the word and their own consciences. Besides this, God hath given us many warnings of our estate, by many plagues of the highest kind threatened, and not a few, and those not insensible, executed with severity, but for all this, we are in general senseless, and are resolved to hold our sins without humble sorrow and suing to God for reconciliation. And this is rebellion against God, of knowledge to depart from the known truth in whole or in part.  
Now to help us out of this sin of obstinacy, consider 
Motives to lay aside obstinacy in sin.  these motives: first, neither God's covenant of mercy nor the least part of it belongs to that man, that obstinately goes on in sin: for the first condition in the tenor of the new covenant, is, to take away the stony heart, Ezek. 11. 19 It is a brand of a man in the state of death, to be hard and brawnie-hearted.  
Secondly, all the hope and expectation of such a man is, evil and mischief to meet him at every corner. Prou. 28. 14. He that hardeneth his heart, shall fall into evil: he may with Balaam shuffle from one way into another, but cannot avoid the Angel with a drawn sword ready to kill him. Now what a fearful and desperate estate is it for a man to go under God's curse continually, as a man upon whom sentence of death is passed, and knows not, but expects every moment execution? yet so hardened are some, who harden themselves, that when the parts of this curse are in executing upon themselves and theirs, they are further hardened still.  
Thirdly, every sin is damnable, but yet, not so much sin, as obstinacy and impenitency in sin condemneth, especially where all good means of softening have been used: nothing but repentance cuts off sin, and that is the only remedy, which by the hardness of heart being rejected, the wounded soul dieth irrecoverably.  
Fourthly, while hardness and obstinacy continue, no means can help or avail a man to salvation: He cannot pray, because he turns away his ear from hearing the law: He cannot hear the word to do him any good; for, To day if ye will hear his voice, harden not your hearts: The Sacraments are bane and poison to him, because he comes with a wicked heart: In a word, no Service or sacrifice is acceptable but from a broken heart, which he hath not: therefore he is like a sick man given over by the Physician.  
Fiftly, the longer a man continues in obstinacy, the more he increaseth the wrath of God upon him. Ro. 2. 5. Thou through the hardness of thy heart, which cannot repent, treasurest up to thyself wrath against the day of wrath. As if a great malefactor should for twenty or forty years every day be carrying a faggot, to make a fire to burn himself withal: so the sinner, the longer he continues in his sin, the greater wrath is laid up for him, as the more faggots, the greater fire: What a woeful condition were this? but nothing to the fire of hell, the burning of which is fire and much wood, and the wrath of the Lord as a river of brimstone kindles it, Isa. 30. 33. Is it not a lamentable thing for a man to abide in that estate, in which he is continually carrying, as it were, a faggot to hell-fire to burn himself withal?  
Oh but I will repent in the end of my days. 
Object.   
Do not trust upon that: for, first, late repentance is 
Answ.  seldom true repentance; he that reputes not till he be dying, it is to be feared lest his repentance die with him. Secondly, the longer a man persevers in sin, the longer and more he increaseth the hardness of his heart, and it proves daily the harder to repent: every day adds something to hardness of heart; as in the body, a sore, the longer it is delayed, the more incurable it is, so is it in the soul. And thirdly, this thy speech makes as if a man would be sure to pay his debts by running further in: Know this for a certainty, that the souls swerving from God, is like bones out of joint, which, the longer they are let alone, are the hardlier set.  
Notes of a man gotten out of his obstinacy, are 
Notes of a man gotten out of obstinacy,  these: first, poverty of spirit all our lives for sin, which is an humble sight and sense of sin and misery, when a man finds a want of all goodness in himself, and in an holy despair of himself he flies wholly to the mercy of God in Christ, longing after it above life, and hungering after it above all things in the world.  
Secondly, a trembling at God's word; for these two are joined, Isa. 66. 2. I will look to him, that is of a contrite heart, and trembleth at my Word; and yet loveth the sharpest reproofs of it; which is joined with the former, Psal. 119. 119. 120. I love thy testimonies; My flesh trembleth for fear of thee, and I am afraid of thy judgements.  
Thirdly, silent submission to God's corrections, Psal. 39 9 I was dumb, I opened not my mouth, because thou didst it: Micah. 7. 9 I will bear the wrath of God, because I have sinned: we must get into our hearts a patient waiting in all injuries and wrongs, till God plead our cause.  
Fourthly, a mourning under the grudge of our own hardness of heart, and that we cannot mourn and get them to through subjection: so did the Church returning to God, Isa. 63. 17. O Lord, why hast thou hardened our hearts from thy ways? return for thy servants sake, and for the tribes of thine inheritance.  
Fifthly, a fear of the occasions of sin, and hatred of appearance of evil, & of the garment spotted by the flesh.  

Whose mouths thou dost bind with bit and bridle:]  
Out of these words we may note; that, If a man will 
Doctr.  continue indocible and intractable, God hath his 
God hath a bridle for untractable sinners.  bit and bridle for him, to curb and hamper him: If men will be as Horses and Mules, God will deal with them as men do with Horses and Mules. Prou. 26. 3. Unto the Horse belongs a whip, to the Ass a bridle, and a rod to the fools back: God hath rods enough in store, to whip the folly of sinners, otherwise incorrigible: Leuit. 26. 27. If ye will yet walk stubbornly against me, I will walk stubbornly against you in mine anger, and will chastise you yet seven times more according to your sins.  
Now then, a man walketh stubbornly, when he regards no admonitions, nor precepts, nor corrections and judgements to bring him to amendment, as a child or servant is then stubborn, when he will have his own ways, notwithstanding all means the Father or Master can use to the contrary; he entreats fair, threateneth, and lays on a load of stripes, but the other stands close to his own disordered will; and to disobedience adds a wilful and perverse frowardness. But what gets a man by his obstinacy and frowardness against God? why, God walks frowardly in anger against him; his hardness of heart hardeneth God against him, his stony heart brings upon him God's brazen hands. And then God is said to walk stubbornly, when he doth as a stubborn and perverse man, being moved against another, useth to do: as, first, a stubborn man seeks all the hurt he can to him, whom he spite's: so God finds out plagues against sinners, but all in the way of justice, as the froward man doth not. Secondly, he shuts his ear to all prayer and entreaties, and will not hear of any reconciliation: so doth the Lord in sins of this nature. Thirdly, he rejoiceth to see his harm, and the Lord laughs at a wicked man's destruction, Prou. 1. 26.  
What be the bridles, wherewith God curbeth obstinate 
Quest.  sinners?  
divers: first, his own will and good pleasure, by 
Answ.  which he lets them sometimes go with the rain in their 
God's bridles what.  necks; and sometimes again reins them up at his pleasure: for as men by an halter or bridle lead an Horse and other unruly creatures whither they would not: so the Lords will overrules the sinner, and orders him this way or that. judas was often warned of his sin of covetousness, yet he went on obstinately in it; the Lord suffered him to perfect it, but instantly the Lord overmastered him, put his halter about his neck, and made an end of himself and his sin.  
Secondly, the law, a part of Gods will revealed, is another bridle: the law is added because of transgression, saith the Apostle, and is given, not to the righteous, but to the lawless and disobedient, namely, by fears, threats, and the cursings of it to repress and restrain them; that look as harmful and unruly beasts, as Lions, Dogs, Horses, are tied up and chained that they do no hurt, so unruly sinners are hampered by the Law, the doctrine of which is as a Tedder, and the threats as a Curb to contain them within some bounds.  
Thirdly, God's hand and power in judging and revenging, is another bridle to tame wicked persons, and keep them from rising up against him or contemning him. Pharaoh, who would not know who the Lord was, was only by this bridle overmastered and subdued. This bridle sometime the Lord hampreth the inner man and conscience withal, vexing the wicked man with horror, accusation, and despair, as Cain; sometimes the outward man with visible judgements; often by others, he lets them fall into the hand of the Magistrate, and so he cuts them off; not seldom by themselves, by quarreling, drinking, or intemperance insensibly to slay themselves; and often in desperate impatience and wickedness, he makes their own hands their Executioners, to cut off the thread of their lives, as judas and Achitophel. Nay, this bridle doth not only in this present life curb and hamper the wicked, but eternally in the life to come, and shall never be drawn out of their mouths, to give them the least ease or hope of an end, when it shall be made as sharp and cutting as GOD himself can devise.  
The reasons, why God hath these bridles for indocible 
Reason. 1.  and incorrigible sinners, are these.  
First, because he is a just judge, and rendereth to every man according to his works. Psal. 18. 26. With the froward thou wilt show thyself froward: that is, thou wilt by the effects declare another carriage to the wicked then to the godly. Wilful sinners must reap as they have sown, and drink as they have brewed, and have returned to them according to their own measure.  
Secondly, for the declaration of his mighty power upon the wicked. Isa. 37. 29. Senacherib, Because thou hast raged against me, and thy tumult is come up before me, I will put my hook in thy nostrils, and my bridle in thy lips: that is, because as a wild Horse thou hast tumultuously rebelled against me, I will bridle thee, and with shame enough lead thee against thy heart from thy enterprises.  
Thirdly, necessity calls for it: for if God should not bridle and restrain the malice of the Devil and his Agents, there would be no living in the world: for sin is of that spreading nature, that it would never know bound or bank. Neither hath any sinner any bridle or stay in himself; therefore God useth this bridle for the preservation of the world, and human society in it: he hath set up his solemn Ordinances, of Magistracy in the Commonwealth, and Ministry in the Church, to repress and bridle sin and sinners: but when these either fail, or are contemned, his own hand holding the reins, checks and controls those who will know nothing else.  
This should move us further to beware of standing out with God, while he gently calleth us by his Word: 
Use 1.  If we will not hear his fatherly voice, we must feel the hand of his severity: If we will not be bended with the rod of his mouth, we must be broken with the rod of iron that he holds in his hand. Here consider, first, how brutish it is not to hear reason, not to be capable of persuasion, but all that is done must be with bit and bridle.  
Secondly, that there is no resisting of God by force and arms, by war and weapons, but by humility, faith, and repentance. Were it not better then, to take the rod of mortification betime into our own hands, and beat ourselves gently, then force the Lord to take the rod of his indignation against us?  
Thirdly, consider God is the same in his dealing with his Church, and his manner hath always been first to warn and admonish the sinner, and wait with patience his amendment, but, not attaining his purpose, he hath always turned to severity; when his vocal Word could not be heard, his real Word must. Hos. 5. 4. 12. how many means used the Lord to reclaim Ephraim, that is, the people of judah, from her Idols and transgressions? but vers. 4. they will not give their minds to turn unto their God; hereupon the Lord turns him to his real Word, that is, his judgements, but as one slow to wrath, vers. 1. therefore I will be to Ephraim, as a moth, & to the house of judah as a rottenness; that is, by leisure and smaller judgements begin to consume them: and if Ephraim, now seeing his sickness, will go away still and seek to others beside me, than I will be unto Ephraim as a Lion, and as a lions whelp to the house of judah, (not as a moth:) but in rage tear and spoil, and none shall rescue.  
Ezek. 24. 12, 13. the scum of jerusalem went not from her, therefore her scum shall be consumed with fire: But why did it not go from her? Did she want means? No, I would have purged thee, saith the Lord, and thou wast not purged: therefore now thou shalt not be purged till I have caused my wrath to light upon thee.  
The same is God's dealing, whether with people or persons: if his Word cannot separate the scum from thee, his fire shall, and if the means of purging cannot prevail, thou shalt have thy will a while, thou shalt not be purged, but then God will have his will, his wrath shall light upon thee. Thou that by God's Word wilt not be persuaded to leave thy vain swearing, the bridle of the Law and the menaces of it, restrain thee never a whit, God hath another bridle of his revenging hand and power, which will make thee know, that though his patience for the present be great, ye he will not ever hold him guiltless that taketh his Name in vain. Thou that art in league with thy drunkenness and drunken company, hearest the Word say, that Drunkards shall not come into the Kingdom of Heaven: this is no bridle for thee, thou run'st upon head without rule or reins of moderation and sobriety; God's hand and power will bridle thee well enough, when thou shalt drink the cup of his wrath, mixed for his enemies, and thou being one shalt not avoid. Thou that art an enemy to the Word, because it is an enemy to thy sin, and scoffest the profession and professors of Religion, under the titles of Heretics, hearest the Word cursing those that curse GOD'S people, Genes. 12. 3. yet this is no bridle nor stay to thee, but thou pleasest thyself still in disgracing them: know that God hath his bridle to hamper thee with, and he will bind thee if thou wert as fierce as a Bear, and thou shalt know it, when Christ shall be ashamed of thee, and say to thee standing without: In that thou hast scoffed one of these that believed in me, thou didst it to me. Remember julian; when the Lords bridle was in the mouth of that Monster, he cried, Vicisti, Galilaee, vicisti: the like shall be unto thee, and unto Sabbath-breakers, Usurers, Liars, etc.  
Fourthly, consider the uncertainty of our lives, no man hath a lease of his life, and if death take us away in our obstinacy, we perish for ever, as the tree falls so it lies, as death leaves us, so the judgement finds us.  
Secondly, let this consideration persuade us to willing and free subjection to God and his Word, lest God 
Use 2.  be enforced with the bridle of his might to tame our fierceness and senselessness: for this is the threatening, that the Lord will walk stubbornly with his own people, till their uncircumcised hearts be humbled, Levit 26. 41.  
And to the effecting hereof, consider: First, God requires a reasonable service of thee, Rom. 12. 1. not unreasonable, like that of unreasonable creatures that do all by constraint, by the rod and the spur, but voluntary and cheerful: All sound obedience to God must proceed from sense of his love, and this puts life into it; for that which is forced and constrained for fear, is hypocritical.  
Secondly, the subjects of Christ are called a willing people, Psal. 110. 3. and those that are inwardly taught of God, work and obey not by the compulsion of the Law (although the best need sometimes not only threats, but rods also, and bits, and bridles to keep under their lusts:) but the Spirit hath in their general purpose and course freed them to a voluntary subjection and obedience.  
Thirdly, God's acceptance of our duty, and consequently our comfort is in the willing and cheerful manner of performance: A wicked man may do the same things with the godly, and go beyond him in matter, the difference is in the manner and end. God loves and accepts free-will Offerings; If a man give, God loves a cheerful giver: If a man do any duty of his calling, let him say as Paul said of himself, If I do it willingly, I have a reward, 1. Cor. 9 17. It is not thankworthy, but the work is lost, when a man is drawn to the duties of piety or charity, as a Bear by the ring in his nose, or an Horse by the rod and spur to his ways end: GOD'S love must be our spur, and then we may look at the recompense of reward.    

VERS. 10. Many sorrows shall be to the wicked, but he that trusteth in the Lord, mercy shall compass him.  
NOw follow the reasons or enforcements of the former precepts, to lay aside brutish senselessness and perverse obstinacy, and they are drawn,  
First, from the great and manifold plagues, which are reserved for indocible and incorrigible persons, Many sorrows shall be to the wicked.  
Secondly, from the infinite love and good will of God towards penitent sinners, But he that trusteth etc. And these two reasons are the two parts of this verse, which contains in it the sum both of all the curses of the Law; and of the sweet promises of the Gospel: And David as a good Teacher takes the right order, first, he preacheth the Law, to terrify the dull and secure, and then offereth the sweet and gracious promises of the Gospel to believers: thus john Baptist makes way unto Christ, and thus the Lord by Earthquakes and Thunders prepares men to his still voice: he that hath felt the break of the Law, feels the sweetness of the bindings of the Gospel: If therefore we preach the Law, it is to prepare men for the Gospel, and little know men that shunning the Law they fly from the Gospel.  
First, of the commination or threatening; Many sorrows shall be to the wicked.  
And first we must know what is meant by this wicked man: he is not every sinner, but as the Text itself notes him out,  
First, an ignorant and indocible person, who is as the Horse or Mule without understanding.  
Secondly, an obstinate person in his sin, an incorrigible person, one whom God's Word nothing prevails withal, nor can be ruled without bit or bridle. Thirdly, a man that trusts not in the Lord, as the words following show. The handling of this text is fit in our congregation, wherein not a few of all these sorts be.  
Secondly, this man shall have sorrow; the wicked man is ever miserable, though seldom or not ever sorrowful, that is, sensible of his misery. Now the wicked triumph, and seem the happiest men under the Sun, and it hath troubled the godly, that they have all to their hearts desire, job. 21. 7. Psal. 73. 3. jer. 12. 1. the rich glutton goes in scarlet, and fares deliciously every day: But their sorrows shall be as the sorrows of a woman, their delights shall be turned into torments, their laughter into tears. Now all our working on them, cannot bring them to take knowledge of their misery, but they shall one day be afflicted with sorrows, and shall not so easily turn them off.  
Many sorrows,] because of many plagues, and many plagues, because of many sins: Many sorrows in number, many in kind, many in this life, many more in the life to come, many within him, many without him, and many on every side, as the next branch in the opposition shows, that God on every side compasseth his children with goodness and mercy. Whence,  
Note the unhappy and cursed estate, of every wicked and 
Doctr.  obstinate sinner in the world, his sorrows shall be many 
The state of an obstinate sinner is accursed.  and great. Isa. 65. 13, 14. Behold, my servants shall eat, and ye shall be hungry; my servants shall sing for joy of heart, and and ye shall cry for sorrow of heart, and shall howl for vexation of mind, and ye shall leave your names for a curse unto my chosen. Reu. 9 12. One woe is past, and two are to come: and Chap. 8. 13. The Angel flying thorough the midst of heaven, cried, Woe, woe, woe to the inhabitants of the earth: All these many woes are proclaimed against the wicked of the world, cleaving either to the Kingdom of Antichrist in the West: or of Mahomet in the East, Turks, Saracens, Arabians, Tartarians; and after them to all the wicked that cleave not to God in the purity of his worship, and in obedience of his word.  
And, that they are only denounced against them, appears, Chap. 9 vers. 4. because the children of God are sealed and exempted from them. Deutron. 28. 58. 59 If thou wilt not observe to do all the words of this Law, than the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses and of long continuance.  
But many are the woes and miseries of the godly, 
Object.  and therefore what is it better to be a godly man then a wicked?  
There is great difference between them: for, first, 
Answ.  these are all mingled with mercy. Indeed a child that is 
1. Difference between the godly, and wickeds misery.  dear to his father, if he run another way with jonah, must be whipped and fetched back again; yet the Lord puts not off fatherly affection but remembreth mercy in judgement, and smiteth with the rods of men, but his mercy he taketh not away: Whereas the sorrows of the wicked are destitute of all mercy; and no marvel, seeing all their blessings are leavened and soured, and tend to their bane; through a secret curse of God blowing on them, and blasting them.  
Secondly, the godly call not their miseries on them by 
2.  a trade and course in sin, as the wicked do; but, when for trial or correction of some slip, God leads them where they would not, they follow him, taking up the cross, thereby learning the will of God, proving what is in themselves, amending that which is amiss, & confirming themselves to every good work: this cannot the wicked do, who, whatsoever they suffer, fall from evil to worse.  
Thirdly, the Lord delivers the godly out of all, putteth under his hand, and rears them up, and leaveth them not 
3.  in the sorrow, till he have enlarged their feet, and brought them where all tears shall be wiped away: Whereas he leaves the wicked in sorrow, laughs at it, and suffereth the fire of his jealousy to seize on them to the bottom of hell.  
Fourthly, the Lord recompenseth the light afflictions of his servants with an exceeding weight of mercy, first, in this life, justifying, sanctifying, beautifying, teaching, feeding, protecting them and theirs. Secondly, in death, bringing their souls to heaven, and laying up their bodies safe till the resurrection. Thirdly, at the day of judgement, bringing both body and soul into the glory of the just: But these sorrows of wicked men are far other, both for number and measure, in this life and afterward much more, all of them void of all mercy.  
And to conceive aright of them, consider, first, the kinds of them. Secondly, the causes or reasons of them. Thirdly, the use.  
For the first: these sorrows are partly in this life, and 
The kinds of the wickeds sorrows.  partly after it.  
First, In this life these sorrows are partly in the present practice of sin, and partly in the consequent 
1. In this life.  fruits of it.  
Secondly, the very course of a sinner, although Satan present it to him through a false glass, and it seem pleasant, and care to be quite away, yet indeed it is a sorrowful and heavy course: for the laughter of a wicked man is but in the face, not in the heart, and even in laughter the heart is heavy, or hath cause so to be.  
That which Solomon speaks of a voluptuous course (which most agreeth with the flesh:) is true even in the passing of it, It striketh as a Dart through the liver, Prou. 7. 23. The same is true in the purchase of other sins, as, 1. Tim. 6. 10. the Apostle noteth of the course taken up in earthliness and carking care after the things of this life, that this man, though he seem to live merrily, yet he pierceth himself through with many sorrowe●. The intemperate person meets with many diseased days and hours of pain and sorrows, as the Gout, Dropsy, Palsies, Surfeits, which make his life a burden unto him, so as though the sinner see it not, yet in the practice of sin there is more gall than honey, and at the best it is but a bitter-sweet: But,  
Secondly, after the sin is committed, comes a fearful and more sorrowful sense of it: for, if the best fruits of sin even in the godly that are renewed by repentance, be shame and sorrow; no marvel if the wicked be haunted and hunted with horrors of conscience, desperate fears, restless torments, and be as the raging Sea, which cannot rest: for there can be no peace to the wicked man, so long as his conscience hath any sense: but, let him go and ride where he will, he pursues himself with hue and cry; and so long as he cannot run from himself, he carries his accuser and tormenter with him; as Cain did; and Balthasar even at his Feast was pierced with fears and sorrows, that made his joints lose, and his knes knock together: so shall God's hand-writing be on the walls of profane consciences. How many sorrows after his sin, overtook judas, and so oppressed him, that his heart being not able longer to sustain him, his best ease was to hang himself? a woeful remedy, not much better than his disease; but such shifts are the wicked sometimes put to, when their sweet meats are recompensed with sour sauce.  
Secondly, after this life is the consummation of his 
2. After this life.  sorrows, even in Christ's appearance: for, all that this life can load him with, is but the beginning of sorrow. The parcels of this sorrow shall especially be in these particulars:  
First, they shall wail and sorrow to see him come in the clouds, whom they have pierced; he shall be their judge, whose laws and person all their villainies have been committed against.  
Secondly, in that woeful separation, first, from God in the loss of glory and happiness; and then, from God's people; when they shall see Abraham, Isaac, and jaakob, and all the Saints in the kingdom of heaven, and themselves shut out; There shall be weeping and gnashing of teeth, Luc. 13. 28.  
Thirdly, in the punishment of sense, when they shall be wrapped in that cursed sentence, Depart from me, I know you not, when they shall be bound hand and foot, and cast into torments, prepared for the devil and his Angels: which torment is amplified, first, by the place, a prison, a lake of fire and brimstone, a dungeon for the darkness, blacker than that of Egypt, where shall be a perpetual night; in a word, an hell. Secondly, by the company, the devil and his Angels, with all the rout of reprobates, Gods deadly enemies, and whom God is a deadly enemy unto; such as they chose for their companions in this world, and would not be separated from, now they shall not. Thirdly, by the exquisiteness of torment, set out by fire and brimstone, and that which is most terrible to sense; yea, not only outward, but inward also, described by the worm of conscience, which as a gnawing grief, shall eat and fret the heart of the sinner in memory of ancient and hateful sins.  
Fourthly, in sinful concurrences, as hatred of God, blasphemy, despair, cursings; for all the parts of soul and body shall curse the day of their wretchedness and confusion, when the fire of God's jealousy, and his hot wrath shall seize upon them.  
Fifthly, in seeing all mercy and pity excluded, nay, God, and his Saints (whose affection shall be conformable to his:) shall rejoice and laugh at their destruction, this shall break the call of their hearts with sorrow.  
Sixthly, in the eternity of their sorrows, the worm within dies not, their fire never goes out, but the wrath of God abideth upon the sinner without all remission or abatement, without any intermission or release, without end or mitigation, not one drop of water shall cool their tongue, and so long as God is God, the smoke of their torment shall ascend up night and day continually. This is Tophet, prepared for the wicked, in which one word how many sorrows be there?  
Now the reasons to clear God's justice in all these 
Reasons of all these sorrows of wicked men  sorrows of the wicked, are these:  
First, where many sins are unrepented of, there must needs be many sorrows, every sin having sorrow 
1.  enough belonging to it.  
Secondly, where an infinite God is offended, an infinite law transgressed, and an infinite justice provoked, 
2.  there must needs an infinite revenge be returned upon the sinner's head, and sorrows in infinite measure be conceived.  
Thirdly, Infinite mercy hath been rejected, the blessed means of salvation neglected and despised, good 
3.  means without in the ministery, counsel and example of the godly, inward motions of the spirit quenched, yea, some checks of conscience contemned, and some resolutions deadened and unfollowed: All these yet bring on more stripes and sorrows, especially in remembrance of hateful sins against knowledge, means, and conscience.  
Fourthly, it is now too late to repent, when these sorrows have beset the sinner on every side; hope of 
4.  mercy is cut off, the Sun is set upon him, the door of grace is shut against him: now he can hear no other voice than that Reu. 18. 6, 7. Give him torments according to his sins. Here is an Ilias, an upheaped measure of infinite sorrow, a merciless sorrow without spark of hope or joy.  
Fifthly, now he sees with horror and despair that 
5.  which he would not hear of, first, that he hath in his whole course piled up wrath against himself.  
Secondly, that God, whom he thought to be made all of mercy, is a God of infinite justice, and a consuming fire, and how dreadful it is to fall into his hands.  
Thirdly, that the sentence of death is passed irrecoverably, and the heavy doom of damnation for such sins as he thought to be lighter than a feather.  
Fourthly, that himself is a vessel of wrath, filled with God's indignation, that shall seize on him so long as God is God, seeing Christ's blood can be shed no more, and tears of repentance come now too late, a Sea of them is not able to quench one spark of this fire.  
First then, let this be a motive to restrain all men 
Use 1.  from sin, seeing it brings such afterclaps. If there be any that like the Horse or Mule, will not understand, nor be persuaded to seek the Lord, but will obstinately persist, hardening his heart against the Word, for such a man are all these sorrows prepared. Thou that delightest in any sin, open or secret, that wilt drink with the Drunkard, swear with the Swearer, and break the Sabbath after so many admonitions; thou that livest in pride, wantonness, idleness, uncleanness, contempt of God and his Word and Servants; thou that every way multipliest thy sins, remember what David saith, Psal. 16. 4. Thou multiplyest and heapest up thy sorrows, even wrath and fuel for thyself against the day of wrath. Thou that canst with a bold face brave out thy sins, and glory in that thy hand is strong to practise ungodliness; and canst triumph when thou canst bring others to thy bent; thou shalt one day cry for sorrow of heart, and howl for vexation of spirit, Isa. 65. 14. and curse the day that ever thou knewest thy Companions, and with bitter lamentation shalt wail and gnash thy teeth at thy unhappy condition, and all this in all eternity. Oh, consider these terrors of the Lord, and be persuaded to turn to the Lord, seek in time thy blessedness in the pardon of sin, that thou mayest escape all these things. Consider the end of all sin in that one, Pro. 5. 3, 4. Though it be as an honeycomb in thy mouth, the end will be bitter as wormwood. And if now thou seest thy danger, but wilt run on headlong upon all these sorrows, excluded from all pity and mercy: say thou wast warned; the time cometh, wherein thou mayest be pitied but not helped, or rather, neither pitied nor helped, the judge hath said it, Behold, I come shortly, and my reward is with me, to render to every man according to his works.  
Secondly, if so many sorrows, and they of this nature, belong to every wicked man, than it follows, that 
Use 2.  no sin is small in itself, to every of which all these sorrows belong. Our Text plainly teacheth, that they belong not only to Murderers, thieves, Adulterers, Liars, Swearers, but also to civil honest men in the world's account, if they be ignorant of the Word or ways of God. To him that lives obstinately in any known sin, that holds on for his profit or pleasure any practice condemned in the Word, and in his own conscience, let him be never so civil, sober, sociable, peaceable, and harmless, all his civility cannot keep off these sorrows, if there be not knowledge of God, softness of heart, a teachable disposition, and an hungering after God's mercy in Christ alone above all things in the world.  
Where be the Papists, that teach some sins to be venial in their own nature, when as all these sorrows 
Quoad reatum omnia peccata sunt paria, nisi fiat reconciliatio, Luther.  are the wages of the least? Rom. 6. ult. What mean others by their ridiculous distinction of Gnats and Camels in the matter of sin, as though any were in itself a Gnat? some indeed in comparison of others are lesser in degree; and lesser in respect of disturbing human society than others; but in respect of God offended, the Law, and the Curse, which are all infinite, the sorrows due to the least are infinite; which Christ must sustain before he could remove the least sin. If a Gnat can be infinite, than some sins may be esteemed so many Gnats. How profanely and ignorantly doc they speak, who cannot abide these scrupulous fellows that strain at Gnats and stand upon such nice points, as if they were the greatest matters, & c? But where God's Word binds the conscience, he shall have least sorrow that stands most strictly in the least things: He that is unfaithful in small things, will never be faithful in great; and observe these fond Haters of strictness in small things, ye shall see them stand neither upon small, nor great things to make any conscience of any, for the most part. Let no man adventure on any sin, because it is little: say not as Lot did of Zoar, Is it not a little one, and my soul may live in it? for, let it be never so small a mote in thine eye, God's law makes it a Mountain: and thy presumption makes it swell, and thy continuance in it upon that ground, makes increase both of sin and of sorrow; no hole is so little, but unlooked too will sink a ship.  
We weigh our sins often in a false balance, and foolishly esteem them by the matter wherein the offence is done: to eat an apple, oh, that is but a small thing, to swear little oaths, to lie in small things, a little work on the Sabbath, or a little play and recreation on the Lord's day, or to gather a few sticks, oh, this is but a trifle. No, take heed of such resolutions, look into the true glass, and there see, first, that the person against whom the sin is committed, is infinite in mercy 
A true glass to see thy sin in.  and power: now a small thing against a Prince is high Treason.  
Secondly, that thy own malice and presumption makes a small thing great, as appears in him that gathered sticks on the Sabbath. Wilt thou in so small a thing incur the Lords so high displeasure? in other disputes we hear often, The less the thing commanded is, the greater is the contempt: beside, Thirdly, consider that the price paid for the least sin, is the precious blood of jesus Christ. Fourthly and lastly, consider the weight of vengeance, and the gulf of sorrow, into which the least sin casteth the sinner, being unsupportable and unutterable. Any one of these, well considered, argues no sin to be small, and much less to be ventured on upon that conceit.  
Thirdly, if this be the miserable estate of a wicked 
Use 3.  man than we see plainly that the wicked are not so happy as they think themselves. They think themselves the happiest men under the Sun, because of their outward prosperity, and others flatter them, and Mal. 3. 15 We count the proud blessed, and they that work wickedness are set up, and they that tempt God are delivered: thus the prosperity of wicked men often unsettles and offends the godly themselves; but little reason they should stagger at it: If we can hold the truth of this doctrine, we shall have little cause to envy his happiness that is a wicked man, unless we can account him happy, for whom the Lord hath prepared such changes and armies of sorrows. And to see this truth more clearly, we must know that nothing in the world can make a wicked man happy: for,  
First, it is an error to say or think, that iniquity and 
Why no wicked man can be happy.  peace, sin and prosperity, can dwell together, seeing the Lord hath said, There is no peace to the wicked man, Isa. 57 21. & the tenor of the promise, is, Acquaint thyself with God, and so shalt thou have prosperity, job 22. 21.  
Secondly, all their happiness is in outward things. Now all the parts of temporal felicity are only good in them, which can use them, as helps and instruments to eternal happiness, and that good which is independing. Neither doth the matter, but that which giveth a form to happiness, make a man happy. Neither is it the having of things, but the happy enjoying of them, that can make a man truly happy; which no wicked man can have.  
Why then doth God give these things to wicked men? 
Quest.   
First, to show his bountifulness, Rom. 9 22. Secondly, 
Answ.  to show that these be not things to be esteemed much. 
Why God giveth outward things to wicked men.  Thirdly, to be as snares to themselves, and scourges for some others. Fourthly, to reward that little good that is in many of them.  
Thirdly notwithstanding this temporal happiness, a wicked man is for the present the devils prisoner: his fetters are indeed of gold, but he is chained to the day of judgement, which cometh apace.  
Fourthly, all his flourishes are unhappy, in that they end in tears and sorrows: God shall turn his meat in his belly, and make his Sun to fall at Noonday: for every grain of external joy, he shall be sure of a talon of eternal sorrow, when the sword of the Almighty shall pierce him. Tell me now, whether if thou sawest this his estate with the eyes of thy body, as thou oughtest now with the eyes of thy faith, thou wouldst admire or pity such a one. Well were it, if wicked men would weight their present estate with the future: surely, it would be a means to afray them from many sins, and prevent many sorrows.  
Fourthly, if such be the unhappy state of the wicked, 
Use 4.  what great cause have the godly ●o be thankful for their deliverance from so manifold sorrows? both unto God, who devised a way to temper mercy with justice; and to our Lord JESUS CHRIST, who was a man of sorrows, and bore upon himself, and broke all these sorrows for us. How glad will a man be, when he hath escaped a great danger that would have made him heavy to death? How thankful would we be to that man, that would put himself between us and some deadly danger? but never was there such misery as this escaped Psal. 126. 1. The jews were so glad of their deliverance out of the Babylonish captivity, and their return thence, that they scarce could believe whether it was not a Dream: Our captivity was far greater, being under the Curse of the Law, sold under sin, Bondslaves unto Satan, and Sons of Wrath: which bondage could we rightly acknowledge, our deliverance would be far more grateful than it is. Our Deliverer was not Moses, not joshua, not Zerubbabel, but the Son of God, of whom they were Types, both in the first induction of that people out of Egypt into that Land, and in their second reduction back again. He by putting himself into the Prison of our flesh, and in that flesh by suffering that execrable death, and all the sorrows of it, freed us from the guilt of sin, appeased the wrath of God, abolished eternal death, and destroyed the devils Kingdom: Now, the Son thus freeing us, we are free indeed. Oh! the greatness of this deliverance should astonish us, whereby we avoid those great and insuperable evils, which otherwise had for ever oppressed us.  
Now in way of thankfulness, First, beware of turning back to the service of sin, and obey the precept given to the blind man, Thou art made whole, sin no more.  
Secondly, love him much, who hath forgiven so much, Luc. 7. 47.  
Thirdly, Study to please him in all things, Psal. 116 8. Because thou hast delivered my soul from death, mine eyes from tears, and my feet from falling; I will walk before the Lord in the Land of the living.  
Fourthly, magnify and speak of this great deliverance and salvation, as the Church did, Psalm 126. 3. The Lord hath done great things for us, whereof we reio ye: and say with Mary, Luc. 1. 49. He that is mighty hath done great things for me, and holy is his Name.  

But he that trusteth in the Lord, mercy shall compass him.]  
THis is the second motive or enforcement of Christian obedience, wherein first consider the meaning of the words, He that trusteth in the Lord:] here is a description of a godly man by a Periphrasis: A godly man is not he that wants all sin, but he, that being a Believer, manifesteth the fruit of faith in reposing himself upon God's mercy as the rock of his safety.  
Thus the Church is described, coming out of the Wilderness, and leaning on her well-beloved, Cant. 8. 5. And the people of God's delight are such as fear God, and attend upon his mercy. Mercy] he saith not, joy, as in true opposition he should have said: for joy is properly opposed to sorrow, not mercy: but in this Word, First, he both includeth that; and Secondly, he noteth also the ground of the godlies' rejoicing, which is mercy, not merit. Thirdly, mercy also upholds and preserves this joy.  
Shall compass him] opposed to the many sorrows of wicked ones: and it noteth, First, a full and complete felicity of the godly.  
Secondly, the large goodness of God towards them, not giving them only one blessing or mercy, or of one kind, but besetting them and meeting them at every corner with mercies.  
Thirdly, that David had here tasted abundantly of mercy, and having assurance of the pardon of sin, had experience in his own person, and here speaks of it according to his abundant sense of it.  
Fourthly, that being now compassed with mercy, he would allure and persuade every godly man to get the pardon of his sin also, and that is mercy enough.  
Out of this exposition ariseth this instruction, namely, that He that trusteth in God, shall have a plentiful part in the 
Doctr.  
He that trusteth in God, shall have abundant mercy.  mercies of God: mercy shall compass him. Psal. 103. 11. As high as the Heavens are above the Earth, so great is his mercy towards them that fear him. Psal. 125. 2. As the mountains compass jerusalem, so the Lord is round about his people. Zach 2. 5. The LORD promiseth to the Church, to be a wall of fire round about her, and her glory in the midst of her: Here are every where mercies, within and without. And the reasons of this point are these:  
First, the godly are vessels prepared for mercy, Rom. 
Reasons. 1.  9 23. Whom God hath chosen to declare the riches of his glory upon.  
Secondly, where Gods comfortable presence is there are great mercies, because he is great in mercy, Isa. 55. 7. 
2.  and rich in mercy, Ephes. 2. 4. Where the Sun is, there is abundant light, and where the Sea is, there must be 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 mercy that God showeth to the godly, 
3.  is great in kind, because it is a special mercy, which is peculiar to them, flowing from special love. True it is, that the Lord is good to all, and his mercy is over all his work, Psal. 145. 9 that is, there is no work of his hands, which receiveth not from him some mercy: But that is but a general mercy, as when the Sun shines on the good and bad, and the rain falls on every man's ground: by this he sends away the worst men with good gifts. But there is a special mercy reserved for the Elect, and reserving the Inheritance for them: to these he is not only a merciful Lord, but a merciful Father, a Father of mercies, rich in mercy: Psal. 103. 3. As a Father pities his Children, so the Lord pities them that fear him. A merciful man pities his beast, much more his brother; but if his child be in distress, his pity is more inward and working as his affection is: such is the compassion of God towards his Children, who is therefore said to have bowels of compassion.  
Fourthly, GOD'S mercy is great in quantity and measure, it filleth all the space between the Earth and 
4.  Heaven, and all the distance between East and West; Psal. 103. 11. 12. so as if a man be between Earth and Heaven, or within the quarters of either, this mercy must compass him. David shows the unmeasurable measure of it, Psal. 40. 5. O Lord, thou hast made thy wonderful works so many, that none can count in order to thee thy thoughts toward us: I would declare and speak of them, but they are more than I am able to express.  
For the better cleared of the point, although we can never set out the infinite mercies, with which God compasseth his Elect, yet we may point at some of them, especially those special ones, which are peculiar to the godly, and which like the children's bread, are not cast unto Dogs: it faring with the godly, as with a mighty rich man, that knows no end of his wealth; Though he cannot have his eye over it all, yet his thoughts sometimes are upon his goodliest Manors, his Treasury, his most precious Pearls and jewels.  
The kinds of this mercy towards the godly concern either this life, or the life to come.  
The first and chief mercy, the fountain of all, is, that even in this life God hath pleased to afford us himself 
Mercies entailed to the godly.  the chief good; that himself is become our portion, Psal. 16. 5. and that the souls of his people can rest and stay themselves in him alone, and joy in the light of his countenance, when the World doth what it can to make them miserable. Psalm 73. 25. Whom have I in Heaven but thee? and whom have I in comparison of thee? My flesh faileth, and my heart also, but God is the strength of my heart, and my portion for ever. Now can an Hypocrite ever rejoice in God? or, what comfort can he have in God, who is not in covenant with him? here than is a special mercy, without bound or bank, even infinite as God himself is.  
Secondly, from hence flow all other mercies that we enjoy as streams of it: first, temporal, concerning this 
1. Temporal.  present life, as health, life, liberty, wealth, peace, prosperity, good name, etc.  
Oh but the wicked have all these.  
True, but, first, not in a right tenure, they are usurpers, 
Object. Answ.  they have no right in themselves, no part in Christ to recover it. Secondly, not by virtue of any promise or covenant. Thirdly, not in any holy or sanctified use: for, To the impure all things are impure. Fourthly, none of their prosperity is joined with God's love, but his hatred, which is a secret poison in them: whereas, Psal. 35. 27. the Lord loveth the prosperity of his servant; he joins them both together.  
Secondly, spiritual things; even in these also how hath 
2. Spiritual.  God compassed us with mercies even for the present?  
First, What a world of mercy was, and is in that one gift of his Son, to be our reconciliation, when we were firebrands of hell, that the blessed Son of God would descend from the glory of heaven, and give himself to the death of the Cross, and the pains of hell, to redeem us from all iniquity? The Apostle conceives of this as of a rich mercy, Ephes. 1. 7. by whom (saith he) we have redemption through his blood, even the forgiveness of sins according to his rich grace. This is the come passing mercy meant in our text, even redemption from sin by Christ, both from the guilt and punishment of it; a free mercy, a full mercy, an Ocean of mercy, drawing us out of a gulf and bottomless sea of sorrows everlasting. David amplifyeth this mercy, Psa. 86. 13. Great is thy mercy towards me: for thou hast delivered my soul from the lowest hell.  
Secondly, What an infinite mercy, peculiar to the godly, is that of his spirit to take up our hearts for his temples, when we were spiritually possessed of the devil? by the same spirit he doth daily cleanse us, and wash us, and beautifyeth our souls with heavenly graces; teacheth us, leadeth us into all truth, comforteth us with heavenly consolations in all distresses. What a great mercy was it, when Christ opened the eyes of the blind, or healed the deaf and lame, yea or when he raised Lazarus being dead? but God, regenerating us by his Spirit, doth all these for us: he gives sight to us being blind, saith to our deaf ears, Be open, yea restores us to life being dead in trespasses and sins, and makes us able to move and stir in good ways. Those great works of the Son of God were all miraculous; but here is a miracle above them all, yea one mercy consisting of many miracles.  
Thirdly, What a mercy is it, not only to give them his word (as he doth also to the wicked) but also to make it the immortal seed of their new birth, and the sincere milk to feed them? to make it a preservative from many great sins, which the wicked daily commit, open and secret? to put it into their hands as a sword to cut off Satan's temptations? to make it unto them a rule of faith, and a rule of life, able to make the man of God perfect to every good work? to make it a sound stay and comfort, to support them in all their troubles; wherein else they must needs sink? In this respect the child of God is compassed with a multitude of mercies, all which the wicked are strangers unto.  
Fourthly, What an inexhaust treasure of mercy is it, that the godly enjoy? that whereas God heareth not sinners, that is, wicked ones, he not only giveth them leave to come freely to the throne of Grace, to ask any good thing for them, but also much assurance in their souls of obtaining any thing they ask, because of his promise, Ask, and ye shall have. If earthly fathers can give good things to their children, much more will our heavenly Father give, not only what we ask, but even abundantly above that we are able to ask or to think, Ephes. 3. 20. Can that man be other then beset with mercy, who hath a means to get within God's storehouse and treasury when he will? Can he, that is able by the prayer of faith with Israel to prevail with God, want abundance of blessings? Great is the power of fervent prayer for mercy: It can obtain and force the sun to stand still; It can command the clouds to rain, or not to rain; It can get children for the barren, and life to the dead; and if our prayer be weak, Christ's intercession hath power enough for us, john 11. 22, 42. Oh that wicked men knew the power of prayer! how quickly then would they come to God's mercy-gate?  
Fiftly, What a mercy is it, peculiar to the Saints, to have peace of conscience, and joy of their estate? that whereas wicked men are often vexed; ever liable to infinite horrors, fears, and inward torments, which are the beginnings of hell, they being justified by faith, have peace with God, the spirit of bondage and fear 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 have no peace, but a senseless unfeelingness of their estate, the godly have peace in them, which (as the Apostle saith) passeth understanding; because, first, neither can the understanding of man sufficiently conceive it. Secondly, neither can the understanding of man sufficiently esteem or prise it according to the worth and value of it: plainly implying it to be such a mercy, as for the greatness overwhelmeth him that hath it, an infinite and unbounded mercy, called the peace of God, which he beginneth and maintaineth here, and perfecteth and preserveth for all eternity.  
But how standeth this with all those evils and miseries, with which the godly are beset in this life? Can they 
Object.  be beset both with misery and mercy too?  
This is a sixth and last mercy therefore special to them, 
Answ.  that they are never more compassed with mercy, then 
Godly never more compassed with mercy, then when compassed with misery.  when they seem most miserable. Habak. 3. 2. The Lord in judgement remembreth mercy.  
For, first, nothing is properly evil but that which comes from divine revenge: but nothing comes so upon the godly: Christ hath carried away all the revenge of their sins; so that their crosses come from mercy. Secondly, they are attended with mercy; for God hath first fitted his servants for afflictions, before he brings them: Religion hath patience, which, if the house be not filled with plenty, makes a salad of green herbs more dainty, than the sweetest dishes of wicked men; it hath strength, above which the trial shall not be; it hath subjection and silence to God, and can bless him both in giving, and in taking away. Thirdly, God's mercy rejoiceth in judgement against judgement, three ways; first, magnifying himself: secondly, training his chosen: thirdly, teaching others: and all by the troubles of his children.  
The first in two respects: first, when judgement begins at God's house, he declares his hatred against sin, and mercifully by them forewarns the wicked of their danger: For, if judgement begin there, where shall the wicked appear? Secondly, he most manifesteth his power in his children's weakness, in supporting their souls and bodies: Now if his power and mercy were not above the judgement, they should perish in it.  
Secondly, he trains and betters his children, which is great mercy by the judgement: first, he scours and purgeth their sin; afflictions are as God's laundry, wherein his children by beating, scouring, and rubbing are made whiter and whiter. Venomous creatures breed not in winter, nay, a sharp winter kills the Vermin; so afflictions nip and stay our corruptions: This is another mercy above the judgement. Secondly, by them he exerciseth and stirreth up the grace that is in them, as the wind blows up the sparks of fire, yea, manifests the sincerity of their hearts to themselves and others; for a man is that indeed which he is in trial. Thirdly, he fits them by afflictions, to comfort others in trial with the same comforts wherewith he hath comforted them. A great mercy to fit them to mercifulness, and to set out God's mercy to others: See Exod. 23. 9 Fourthly, he teacheth them to esteem more of his blessings in the want of them.  
Is there not an overruling mercy in all this, that whereas afflictions are in themselves evil, and revenges of sin, yet they make the godly better? now, whatsoever makes us better, is from a hand of mercy.  
Thirdly, the Lord by his servants trouble would 
God offereth to teach us many things by the troubles of his servants.  teach all: first, that the evils, chiefly esteemed so in the world, are not so indeed; for the godly are exempted from the greatest evils; if only wicked men were blind, blindness would be thought a fearful judgement, therefore (to confute that) Isaac must be blind. Secondly, how such evils should be borne. It is a mercy, that by the godly the world may be taught how to bear the hand of God. Thirdly, an infallible mark of the resurrection, Luc. 16. 25. Son, remember that thou in thy life time receivedst thy good things, and Lazarus evil things, therefore now he is comforted, and thou art tormented. Fourthly, that all their miseries end in mercy, and are turned to their best: Mark and consider the godly man, for his end is peace; his light afflictions are recompensed with an eternal weight of glory. From all which we may conclude, that if godly men in the midst of their miseries, be so compassed with mercy, in the beginning, carriage, and conclusion of them, that the doctrine propounded is most true.  
But if we turn ourselves to the second branch, and 
Mercies meeting us in the life to come.  consider those kinds of mercies which shall meet us in the life to come, we can look no way but we are entrenched with such mercies, as eye hath not seen, nor ear heard, neither can enter into the heart of man to conceive, much less can we speak of them as they are, but must break out into David's admiration, Psal. 31. 9 O how great is that goodness which thou hast laid up for them that fear thee!  
But yet as Moses we may see the good land a far off, and with the searchers let you see by a cluster or two, and give a taste of the good things therein: If God love us (said they) he will bring us unto it; so many as God loveth, shall be brought to it, and, not only taste (as here) how good and gracious God is, but shall drink plentifully of the rivers of his house: for with him is the Well of life, and in his light we shall see light.  
First, how can the Elect but be compassed with mercy, 
1. Privative.  when all the misery and sorrow, with all the causes and effects, wherewith they are now compassed, shall be abolished, and utterly chafed away? Now we are vexed with the remembrance of evils passed, with the sense of evils present, and with the fear of evils to come: but all these first things must pass away, and all tears must be wiped from our eyes. In our bodies, all weakness, natural infirmity, sickness, labour, mortality, and corruption shall be removed: they shall need neither meat nor cloth, for which here we toil so much, nor Marriage, nor Physic, nor sleep: there shall be no care for the family, no toil in the calling, (for they rest from their labours:) no labour spent in teaching or learning, in preaching or hearing: mortality hath put on immortality, and death being destroyed, it can die no more. The soul shall be from all sin and sinful passions, from ignorance, unbelief, pride, envy, and all the works of the flesh; yea, not only from sin, but from the power of sinning; the will hath no freedom to evil, being perfectly freed to good, neither can the affections set themselves upon any other object. In our names we are now liable to many contumelies, and reproaches, and slanders, as our Lord himself was numbered among the wicked. He was not known, no more are we: but then shall our innocency break out as the light, and it shall be manifest what we are. 1. joh. 3. 2. When Christ our Head shall appear, we also shall appear with him in glory. Now we are in spiritual combat, but then we shall be perfectly freed from the devil, from his Angels, from sin and sinners, from the world and the lusts that are in it, and God shall fully and finally tread Satan under our feet.  
Secondly, If we be so happy in Privative mercies, 
2. Positive.  what shall we be in Positive? how shall we be compassed with them?  
First, how shall we be beset with mercy, yea, and glory, in enjoying the immediate fellowship and vision of God, in whose face is fullness of joy, and at his right hand pleasures for evermore? If a man had all the pains of hell upon him, this blessed vision of God would make him an happy man. We see God now, but as in a glass, and yet that sight of him upholds us in all our troubles: how much more shall we be fully happy, when we shall see him as he is, face to face? even so fully, as, being glorified, we shall be capable of: So many mercies compass the Elect in this one, as, if I had a thousand tongues, and should do nothing but speak them till the day of judgement, I could not recount them.  
Secondly, what a wonderful mercy shall compass us in our immediate union and conjunction with Christ our Head, by which we shall be like him? not like him as he was a man of sorrows, and in the shape of a servant; (for thus he was like us:) but like him as he is now, the glorified Head of his Church; not equal to him, but like him, both in soul and body. Our souls 
Similes non pares.  perfect in knowledge, holiness and righteousness, and standing in a perfect image of God, like to the perfect holiness of Christ himself. Our bodies clothed with beauty, strength, shining, agility, and glory as his is; He walketh in white, so shall we; His face is shining and glorious, so shall ours; As he sits on his Father's Throne, so shall we sit with him in his Throne, Reu. 3. 21 If the hungering after this union make us blessed, what shall the enjoying of it do?  
Thirdly, Who can tell or reck on the sum of those mercies that we shall enjoy in respect of that glorious inheritance of the Saints in light? when we shall be heirs annexed with jesus Christ, not of a House, or Manor, or Lordship, but of a Kingdom; and that not an earthly Canaan, flowing with milk and honey, but of a Kingdom passing all earthly Kingdoms and inheritances, in those four properties which the Apostle expresseth, 1. Pet. 1. 4. first, Immortal; secondly, Undefiled; thirdly, Not withering; fourthly, Reserved for us in heaven.  
Here is the crown of all mercies, amplified in these respects: first, in that it is prepared by God from the beginning of the world. Secondly, from the place, which is the pleasant Paradise of God, the new jerusalem, the City of God, full of peace, sweetness, and safety. Thirdly, from the company, God and Christ, the holy Angels, the Spirits of just and perfect men that ever have lived or shall live. If it be an honour to live in the presence and fellowship of honourable persons upon earth; how much more, to enjoy the glorious presence of God, and the glorified Saints of God in heaven? and yet this honour have all his Saints. Fourthly, in respect of the conveniency and sufficiency of all things to be be desired; there can be no want; for 
The absolute sufficiency of future happiness.  God shall be all in all: as,  
First, Stately habitation, joh. 14. 2. In my Father's house are many Mansions, and I go to prepare you a place: it is a lightsome City; for the Lamb is the light thereof, Reu. 21. 23.  
Secondly, Food fit for great personages; the Tree of life which is in the midst of the Paradise of God; they shall eat of that hidden Manna, Reu. 2. 17. and their drink shall be of the water of the Well of life; so as, 
Reu. 21. 6.  being without all bodily meat and drink, they shall never hunger not thirst any more.  
Thirdly, Apparel; long white Robes, washed in the blood of the Lamb, such garments, as great Princes use. Their Pysicke is the leaves of the Tree, which cure the Nations.  
Fourthly, Pleasure, and sweet repose in the bosom of our Father, where children take greatest delight, and joy in the presence of the Lamb. If the wise men, seeing but the Star of Christ, rejoiced with great joy, how much more shall we, seeing himself, and that in his glory and advancement? oh, what joy and delight shall there be in the King's marriage, and in the meeting of so many good friends together? Add hereto the testification of joy, when, as at such meetings there are the voices of singing men and singing women; the Saints shall sing a new song, even the song of Moses and of the Lamb, Reu. 5. 9 and there shall be the music of haps, and Viols; that is: all kind of heavenly melody and harmony, such as the sweetest music may not be compared unto: through our peace with God, and his Angels and Saints, and perpetual peace from Satan and wicked ones. Our joy shall not be interrupted by loss of any friend, nor fear of any enemy.  
Fiftly, Wealth. In Salomon's days gold and silver were as the stones in the streets of jerusalem, but here the walls and pavement of this new jerusalem, and all is beaten gold: no Saint shall know the end of his wealth, every one shall confess his lines to be fallen in a goodly ground, and that he hath a goodly heritage, every child of God is now in God's treasure-house, and what can he want? Oh that our eyes were open to see the riches of this glorious Inheritance of the Saints! as the Apostle prayeth, Ephes. 1. 18.  
Sixtly, Authority and glory, noted by sitting on Christ's Throne, by the Crown of righteousness, a Crown of life, the Kingdom of our Father, the Kingdom unshaken, wherein all shall be Kings and Priests to God.  
Seventhly, Continuance of all: it is an eternally weight of glory; for quantity a weight, for quality eternal, 2. Cor. 4. 17. I will make him a pillar in the house of my God, Reu. 3. 12. I will not blot out his name out of the Book of life, vers. 5. here is eternal soundness, and sound eternity.  
Doth the Lord thus compass the godly with such 
Use 1.  mercies? Oh than labour to be godly men, and such as trust in God, to whom all these precious promises are made. Psal. 36. 6, 7. Oh how excellent is thy mercy? therefore the children of men shall trust under the shadow of thy wings.  
Oh but then all shall be well, if all these mercies 
Object.  shall compass him that trusts in God; for, who trusts not in God?  
Take heed thy trust prove not presumption, try thy trust before thou trustest unto it, try it by these properties: 
Answ.   
First, It hath a constant course and proceeding in godliness, which no trouble can dismay or break off. Psa. 44. 17. 18. All this is come upon us, yet do we not forget thee, our heart is not turned back, nor our steps gone out of thy paths. 1. Tim. 4. 10. Therefore we labour and suffer, because we trust in the living God.  
Secondly, a faithful endeavour in the means that serve God's providence, there are none so diligent therein as they that trust in God.  
If thou trustest in God as thou sayest, than thou hearest, believest, and practisest the word; thou showest thyself a child of God and of the Church: else, say what thou canst for thyself, and compare thyself with the best, thou trustest not in God.  
Thirdly, if thou trustest in God, thou withdrawest thine eyes from thine own, and all other inferior means, and canst as quietly wait upon God in want of means, as in having them, and having them, art as if thou hadst them not: Thou art far from leaning upon thine own wisdom, if thou trust in the Lord. Prou. 3. 5. Be not Wise in thine own eyes, but trust in the Lord: thou art resolved, that if the Lord help thee not to thy hearts desire, all the helps in the world cannot do it.  
Again, if thou hast not the means, thou thinkest the Lords merciful promise is means enough, thou discomfitest not thyself; nor in defect of means fretst thyself how to compass them: as the eye of the maid is upon the hand of her Mistress, so thy soul attendeth, and waiteth upon the hand of God. If thou trustest, thou first believest, and if thou believest, thou makest not haste.  
Fourthly, look what it is, in which thou trustest, that hath thy heart, thy affections of love, joy, and desire above all things; if it be God, than thou hast made God thy God, and only portion: the voice of the Church is, This is our God, and we will wait on him. Abraham trusted in God, when he preferred the commandment of God before Isaaks life: so if thou preferrest the pleasing of God before thy chief joy, and grievest most when thy heart is ready to make any thing thy portion but God; and when by sin thou hast provoked him to hide his face or stand aloof from thee, then say thou trustest in God, and not before. True it is, that the godly have some failings, and slidings from these rules, but yet hereunto they strive, and in some comfortable measure attain.  
Now if these be the practices and qualities of such as mercy belongs unto: we see easily by the contrary, that there be sundry kinds of men, to whom the Lord doth covenant wrath, as,  
First, many civil men who content themselves without the knowledge of God: they say they mean well, and do no man harm, live in peace with their neighbours, and follow their Church as others do; yet have no care of religion but for fashion; they say they trust in God, but do not, because they use not the means, nor walk in the way of faith and repentance, nor in the conscionable hearing and obeying of the word.  
Secondly, such as walk stubbornly against God, and the means of Salvation, 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 godliness, and cannot stand out against God. Secondly, by an express text, Deut. 29. 20. He that heareth the curses of this law, and yet blesseth himself, saying, Though I walk in the stubbornness of my heart, the sword shall not come near me, I will not be merciful to that man, saith the Lord.  
Secondly, here is a great comfort for the godly, 
Use 2.  who have no small security hence, that whatsoever their outward estate is or may be, God's mercy compasseth them as the hills compass jerusalem: see it in some instances:  
First, If Satan assault us on every side with temptation, to vex and disquiet us with inward fears, he shall not have so nimble eyes to spy our weakness, as the eye of the Lord to spy means to strengthen us. Let him object the greatness and infinite number of our sins; yet he shall but amplify the great mercy of GOD which is greater and more large than all the sin and miseries in the world. Thus Moses comforteth GOD'S people, Deut. 4. 31. The Lord thy God is a merciful God, he will not forsake nor destroy thee, nor forget the Covenant of thy Fathers, which he swore unto them.  
Secondly, If unmerciful men compass them and come about them like Bees, Psal. 118. 12. and sharpen their stings, yet the mercies of the Lord are nearer them, then that they can hurt them. Thus David comforted himself, Psal. 86. 14. 15. O, Lord, the proud are risen against me, but thou Lord art strong, and merciful, gracious and long-suffering, and a pitiful God.  
Thirdly, If a man should conflict with Gods own hand, by inward temptations or outward trials, of sickness, poverty, persecution, if he were so beset as he could see nothing but troubles without, and fears within, now is the time to mound and fence himself with this comfortable Doctrine, that even now GOD'S mercies do guard and compass him; seeing he cannot deny himself, nor fail of any of his promises. David when he was to choose one of the three Rods of GOD, the Sword, Famine, or Plague, he chose to fall into the hands of God, because he is merciful, 2. Sam. 24. 14.  
He may afflict and chasten us a while, and for a moment seem to forsake us, but with great compassions he will gather us, Isa. 45. 7. 10. For, He chides not always, neither retaineth he his wrath for ever, 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, even than he need fear none ill, seeing Gods mercies compass him: this is ever our cover, though we cannot always see it, as Elisha his servant saw not the great mercies of God compassing him and his Master; even then when we know not, GOD'S mercy is all about us, there are still more with us then against us, our Mountain is always beset with Heavenly Warriors.  
Was jonas ever more compassed with mercies then when he was in his own sense cast off, and compassed with Waves and Weeds? Was Israel ever more compassed with mercy, then when they were compassed with Mountains, Sea, Enemies, Death, and deadly things? these our extremities are God's opportunity.  
Nay, five, suppose a man were in the house of death, in the grave, yet, even this separates not from GOD'S mercies, which being eternal leave us not in death, but, when we are most compassed with dust and corruption, shall then be most abundant and mighty for us.  
Oh, therefore let so many as trust in God fly in all their straits to this Sanctuary, which can make not only Death's forerunners, but even Death itself welcome, which deprives us of all things else but this mercy, into the full estate of which it setteth us.  
Thirdly, labour above all things in the World to get 
Use 3.  part in this mercy, by getting assurance of the pardon of sin; get this, and thou gettest a mercy reaching up to Heaven, a Crown of Blessings, a plentiful Redemption: Our Prophet here calls it a compassing mercy: for a godly man thinks not himself compassed which mercy, when he is compassed only with outward blessings, when GOD hath hedged about his house, and he hath wealth to tumble in (though the World breath after nothing else:) but when he hath a voice telling him, that God in Christ is merciful to his sin, and hath covered his iniquity: oh, now thinks David himself compassed with mercy, and not before, although he was a King, and had all outward things to his hearts wish. Zacheus had mercy enough when salvation was come to his house, he never got so fast before, as now he foregoes and restores, he was never compassed with mercy till now, though he was a great rich man, never so rich as now when he was impoverishing himself to entertain Christ in his house and heart.  
jaakob when he saw Joseph's face, his best beloved son, Now (saith he) I have enough, let me now die, seeing I have seen my son Joseph's face: How much more shall we have enough to see the face of the well-beloved Son of God, yea and of God himself, in that well-beloved one, appeased and fully pacified! Simeon having seen Christ with his eyes, and held him in his arms, Now, Lord, (said he) let thy servant depart in peace; for mine eyes have seen thy salvation: But to see Christ by the eye of faith, and hold him in our hearts, will make death much more welcome to us; we shall think we have enough: the sweet sense of it within will frame the mouth to speak plentifully of it, as our Prophet doth in this place. Neither can any good heart either lightly account or speak slenderly of such a mercy, neither content itself with slight means to get it, or with superficial phrases in holding it. In a word, if once we can clasp hold on this mercy of God in pardoning our sins, we could desire even to live no longer in this World, were it not to come to a more full sense and fruition of it.    

VERS. 11. Be glad, ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart.  
THese words contain the fourth and last use of the general Doctrine, and a conclusion worthy the Psalm, to which it is notably fitted: for seeing the whole Psalm hath taught us, that he is a blessed man, whose sins are remitted and covered, then may and must that man, who hath this Doctrine sealed up in his own heart, rejoice with great and unspeakable joy. And as it notably concludeth the whole Psalm, so is it most aptly knit to the former words, which have laid down the divers estate, both of the godly and wicked man, and how, when as sorrows eat up and consume the ungodly man remedilessely, the portion of GOD'S people shall be his own compassing and infinite mercy; and therefore upon those premises he inferreth this sweet conclusion, that the godly having so sound cause of Christian joy, must mind, yea and overcome all their sorrows with an holy and Christian rejoicing in the LORD.  
In the Verse are three things to be considered: first, the persons to whom this precept is directed, described by two titles, first, righteous: secondly, upright in heart. Secondly, the Commandment, to be glad, to rejoice, and be joyful. Thirdly, the object of their joy, and limitation, In the Lord.  
First, of the meaning. He that is called in the sixth Verse a godly man, and in the former Verse one that trusteth in God, is here also set forth by two inseparable properties; first, he is a righteous man. And secondly, upright in heart.  
Who is this righteous man?  
A man is righteous by righteousness, either Legal 
Quest. Answ.  or evangelical.  
First, Legal righteousness is that perfect righteousness in nature and actions, which the Law of GOD requireth, even perfect and full conformity with the whole rule of righteousness, as it was first written in man's heart by the law of nature. By this was never man righteous but the first Adam, in the time of his innocency, and the second Adam the innocent Son of God, in whom, besides the righteousness of his human nature and life, we read of the righteousness of God, that is: the same righteousness, being in a person that was God, was so far advanced, that it was able not only to fulfil, but to satisfy the rigour of GOD'S most righteous Law.  
Secondly, evangelical righteousness is that, which the Gospel reveals, and that is, when a man being reconciled to God, justified by faith, delivered from all the guilt and punishment of sin, and inwardly sanctified by God's Spirit, is accounted of God righteous by the righteousness of Christ imputed unto him, as Saint Paul speaks, 1. Cor. 1. 30. Christ is made unto us of God righteousness. And although this be in part and imperfect in this life, attended with much frailty and infirmity of flesh, yet because,  
First, they are perfectly justified even in this life,  
Secondly, have begun in a righteousness, which shall be perfected,  
Thirdly, have a will and endeavour, striving to perfection,  
Fourthly, are accepted of God as perfect for Christ's sake, in whom all their unrighteousness and defects are covered: therefore they are called every where righteous.  
So our Prophet here calleth such, as according to his former Doctrine have made sure their discharge with God, and gotten evidence of remission of sin, and reconciliation with God through jesus Christ.  
Secondly, This person is upright in heart, that is, sound and sincere, without guile, verse 2. and this is, when the heart is set right towards God in doing all duties of piety and charity towards GOD or men; truly aiming at the pleasing of GOD, and not at by-respects: this is straightness of heart, called truth in the inward parts, Psal. 51. 6. Thou lovest truth in the inward parts. And although no man is indeed upright without some crookedness, and declining from the strait rule, yet because here is, first, a drawing near and endeavour to full perfection: Secondly, a comparative rightness, in respect of the unregenerate, whose course is wholly crooked:  
Thirdly, the acceptance of a merciful Father: therefore they are called upright:  
And upright in heart, first, because there is the beginning of soundness: for the first work, by which God distinguisheth between man, and man, is the purifying of the heart by Faith, Act. 15. 9 and the work of conversion is called the circumcision of the heart, which the Lord promiseth, Deut. 30. 6.  
Secondly, because all outward shows without this ground are unsound and deceitful, and whatsoever we do, must have this ground to make it acceptable, even a sincere and honest heart. 1. Pet. 1. 22. all obedience to the truth, all love to our brethren, must come from a pure heart.  
Thirdly, because if the heart be upright, it will from thence shine into all the actions: for a righteous man must be upright also in his way, Psal. 119. 1. Now uprightness of heart is like a great wheel in a clock, that sets all the other a moving, or like a light in a lantern that shines through every side of it. A wicked man may be upright in some one action, as Abimelech pleaded for himself, Gen. 20. 5. With an unperfect heart have I done this: but the general uprightness of the whole life is peculiar to God's people, it must issue from the heart, where if there be a living fountain, the streams will ever run.  
Secondly, the Commandment, enjoining spiritual rejoicing, hath divers branches, as there are divers words in the original, which are to be distinguished.  
First, Be glad: the word Shimen comes of Shama●, which properly signifieth inward and hearty joy, conceived by the presence, or hope, at least opinion of some good or desirable thing, as Psal. 35. 26. Let them be confounded that rejoice at my hurt: now none of David's subjects durst make show of this joy in his hurt, only it was conceived in their hearts.  
Secondly, Rejoice: Gila riseth of Gil, which signifieth to express our joy by some outward gesture, sometimes used for dancing, as Psal. 65. 12. The hills skip for gladness.  
Thirdly, Be joyful: Harninu of Ranan, vociferatus est prae laetitia. Isa. 35. 6. The dumb man's tongue shall sing: Vetaron. So as upright men are commanded not only to conceive and conceal their inward joy, but to express it in their actions, in their speeches, and every way they can.  
And this Commandment runneth up these three stairs for sundry causes: First, to show that there is great cause why the righteous should rejoice. Secondly, that where sound joy is within, it will not be hid, but made manifest. Thirdly, to show that Christian joy is not perfect at first, but riseth by degrees, first within conceived, and then by little and little expressed, as the degrees in our text teach us.  
So much of the Commandment. The thing commanded is joy and gladness: joy is the soul's delight, or solace in the presence of some good thing, in deed or in hope. It is twofold: either natural and worldly, when the good, of which it riseth, is so: or supernatural and heavenly, about some spiritual good which is apprehended: This supernatural joy is twofold: First, the joy of grace. Secondly, the joy of glory: the former is here meant, which is the inheritance of the Saints here, and a forerunner of that of glory hereafter.  
Thirdly, the object or limitation of this joy, In the Lord: the matter of our joy must be the Lords goodness unto us, especially in keeping his promise faithfully, in pardoning our sins, and gracious receiving of us. For so not only the context, but the word jehova puts us in mind, properly signifying God having being of himself, and giving being not only to all his creatures, but to all his promises also. And then we rejoice in the Lord,  
First, when our joy is a fruit of the Spirit of the 
How we rejoice in the Lord.  Lord, Galat. 5. 22. therefore called the joy of the Holy, Ghost.  
Secondly, when it looketh to God and acknowledgeth him the true God, and in his Son whom he hath sent, his God, reconciled, appeased, and well pleased, as Rom. 5. 1. being justified by faith, we have peace with God, and rejoice, etc. Our Prophet here calls the righteous to rejoice, upon this ground. When a man rejoiceth in God's favour, forgiving sin, and in fellowship with God and jesus Christ, than he rejoiceth in the Lord. This David calleth the joy of Salvation, Psa. 51. 12.  
Thirdly, when it respecteth the special pledges of God's favour, as the work of regeneration, the happy change we find in ourselves, the shining and beautiful graces of Gods holy Spirit, with the daily increase of them: thus to rejoice in the Lord's image renewed, is to rejoice in the Lord himself.  
Fourthly, when our joy is set upon God's ordinances and word, in which the Lord revealeth himself, and communicateth himself more freely unto us, when in them we get a faster hold of God, and grow up into further fellowship with him, especially when his gracious promises feed our hearts, and we rejoice in his truth and faithfulness, making them good not only to others, but also to our own selves.  
Fiftly, when we rejoice in the hope of eternal glory, both in soul & body, Rom. 5. 3. Hoping, and expecting, and rejoicing, that we shall fully enjoy him as he is, and drink freely of that water of life, which we have already tasted.  
And thus to rejoice is no easy thing, and therefore he calls on us, again and again, and the third time, to rejoice in the Lord, as Philip. 4. 4. Rejoice in the Lord, and again I say, rejoice: for though it be easy to rejoice in a carnal manner, and most men lose themselves in such merriments, yet to rejoice in the Lord is not so easy; the object, the matter, and manner, and end are hard to force on ourselves, which is the reason of such earnest enforcing of the precept. So much of the meaning.  
The words being thus expounded, we come to the doctrine of them, & first from the persons, righteous men and upright in heart: These are the same persons that are spoken of in the fixed verse, The godly man shall pray unto thee; whence we may note, that,  
A godly man is an upright man; that is, of a simple and 
Doctr.  true-dealing and true meaning heart, with God and 
Every godly man is an upright man.  man; having a mind ready to learn of the Lord both what to do and for what, and so, doing what he doth for no other cause in the world, 2. King. 20 3. Remember, O Lord, that I have walked before thee in truth, and with a perfect heart. jer. 12. 3. Lord, thou knowest me, thou hast seen me, and tried my heart towards thee. Nathaniel, a godly man, was a true Israelite in whom was no guile: so, all other good men are called upright men in their generation.  
First, because God's image is renewed on them in 
Reasons. 1.  part, a part of which is to be simple and true, as he is most single and true.  
Secondly, because they are daily conformed to Christ, who was the uprightest of all creatures, in whose mouth 
2.  was found no guile.  
Thirdly, because they have received the Spirit of Sanctification, who daily heals and impairs natural 
3.  crookedness and hypocrisy; and reneweth the mind, and the man to think and speak, and act things in truth and soundness.  
Fourthly, they only are true worshippers, that worship 
4.  God in spirit and truth, joh. 4. 24. they are that good ground, which brings forth fruit out of honest hearts: a good man must be without hypocrisy, at least reigning hypocrisy.  
Let him therefore look to the uprightness of his 
Use. Reasons to look to the uprightness of our hearts.  heart, whosoever would have an evidence of godliness. None but would be counted godly; not any would be thought an Atheist, or an hypocrite, or a neuter, therefore let men look to the uprightness of their hearts. And it stands us in hand so to do:  
First, because such a heart is God's delight: whatsoever 
1.  comes from us, is hence accepted, because it comes from a pure heart, even the mite of a godly man or woman, when as the wickeds sacrifice is rejected, and his talon accursed.  
Secondly, because we can have no other comfort in 
2.  the works we do; in the world we find our best duties traduced; David dancing before the Lord is mocked; but he was sure he did it before the Lord in the purity of his heart, and that was his comfort, 2. Sam. 6. 20, 21. Besides,  
Thirdly, it is not the quantity of our work, which we can stand upon, but only the quality of it. Peter 
3.  could not justify the quantity of his love, when Christ asked him this question; Peter, lovest thou me more than these? only he appeals to Christ of the quality of it, Lord, thou knowest that I love thee: if we can persuade ourselves that we do a thing of a good heart, and according to the proportion of grace received, we may cheer up ourselves, we shall be accepted by the quality only.  
How shall I know the uprightness of my heart? 
Quest.   
By these notes or rules: 
Answ.   
First, that is right which is tried so to be by a right 
Notes of uprightness.  line, and stands in correspondence unto it: The right line is God's word, the precepts of the Lord are right, Psal. 19 8. and then the heart is upright, when it is made strait by the word, and is squared in all things by it. Every man boasts of the rightness and goodness of his heart, that cares but a little for God's word: but we must be far from standing in our own righteousness, which is as a filthy clout, and take the square of God's word, and lay our hearts and affections unto it, that they may be ruled by the line of God.  
Secondly, a right line doth ever discover that which is crooked; a good sign of a right heart is to descry and discover, but not without true sorrow and grief, the crookedness and hypocrisy of it, and to labour to correct and reform it. Psal. 119. 80. Let my heart be upright in thy statutes, that I be not ashamed: a right line shames a crooked; crooked legs are ashamed to be seen: when a man fears, and is ashamed of his hypocrisy and crookedness, and ever tendeth to straightness, it is a good note of some rightness of heart.  
Thirdly, consider the things which flow from the heart: if they be single and pure, warrantable and right, than a man may know his heart is upright; for such as the fruit is, such is the tree; if thou feedest on forbidden fruit, thou art a bad tree, and thy heart far from uprightness; an upright heart suffereth not rotten speeches in the mouth, idleness in the hand, injustice in the life, drunkenness in the brain, and disorder in the course.  
Fourthly, consider the ends and aims of our actions; the upright heart aimeth directly at God's glory in all things, but the crooked heart propoundeth ever some crooked end and sinister respect unto good actions; as many come to Church, get knowledge, and profess Religion for vain glory and vain ends; some thrust among godly persons, and into good company, not because they are good or would be good, but because they would be thought so.  
Fiftly, consider if thy heart be the same in private as it would be thought in public. Psal. 101. David will walk wisely in the perfect way, in the midst of his house: and the conversation of the Saints hath been always like itself. Abraham walked in uprightness before God according to the Commandment, Gen. 17. 1. how did he reform his house, teach his family, instruct his servants, and take God with him in providing a wife for Isaac, and in all things? Gen. 24. 63. Isaac was the same in the field as he was in the house, he went out into the field to pray, saith the Text. Daniel was the same after the dangerous Law that he was before, he opened his windows thrice a day as he was accustomed. So upright was Paul in his whole course, as he knew nothing by himself, 1. Cor. 4. 4.  
A good heart sets God often in sight as well in the Chamber as in the Church; David set the Lord ever in his sight, and at his right hand. It is as severe and zealous against his own crookedness as any other; and will not swallow small sins no more then great, seeing Gods pure eyes are set upon and against both. Uprightness is in every thing alike, without and within; it is not worse in substance then in show, nay, it is better: It seeks to approve itself before God and all men, first to God, whose eye is more respected than if all the world looked on, and then to all men, but so as if none but God looked on them: It desireth to purge itself from all filthiness of flesh and spirit, and to grow up to full holiness in the fear of God.  
That man, that finds these notes in him, may be a glad man, nay, he must be a glad man, according as it follows in the Text, Be glad ye righteous:] from the connexion of the persons to this duty we may note, that  
Only the godly man can truly rejoice with sound and lasting joy. 
Doct.  Isa. 65. 13. My servants shall rejoice, and ye 
Only the godly can sound rejoice.  shall be ashamed; my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and howl for vexation of spirit. The stranger shall not enter into his joy, Prou. 14. 10. and it is called the joy of God's people. Thus the Scriptures ever limit this joy to the faithful: Psal. 40. 16. Let them that seek the Lord, rejoice: and Prou. 29. 6. In the transgression of an evil man is his snare, but the righteous doth sing and rejoice. The reasons of this doctrine are these:  
First, because none else are commanded to joy but 
Reasons. 1.  the godly, none else have warrant to rejoice: where do we read, that a wicked man is bid to joy? and indeed, what cause is there, that he should be so bid? What troubles him? his sin troubles him not, it is his heart's delight; not temptations, for he swallows them all; not his conscience, for it is asleep; not the world, for it is his Darling; not the Devil, for he is not cruel in his own house; not outward afflictions, for he will not endure any: all things are at peace with him, he mourns not, and therefore needs not be called to comfort: the promise is, Blessed are they that mourn, and are troubled and persecuted for the name of Christ; for they shall be comforted. Nay, he is called from joy to howling, jam. 5. 1. he is already glutted and drowned in worldly delights and carnal joy, from which he is everywhere called, yea, a woe is pronounced on him, Luc. 6. 25. Woe be to you that rejoice now: for ye shall mourn and weep.  
Secondly, only the godly have cause to rejoice: 
2.  for,  
First, they only have the presence and fruition of the 
1.  chief good, which is God himself; and are in covenant 
True causes of sound joy only among godly men.  with God, by virtue whereof they are interessed in all the good things of heaven and earth; as a wife in the goods of her husband. Here is a great cause of joy indeed; a godly man hath gotten this cause of joy, and therefore he may lawfully rejoice.  
Secondly, they only know that their names are written 
2.  in the book of Life, which is a truer cause of joy by our saviours testimony, then if by the gift of miracles they were able to subdue the Devils, Luc. 10. 20. Rejoice not in this, but that your names are written in the book of Life. And then the godly know their names to be written in that book, when they write their own names in God's book by becoming believers; for faith gives them privilege to be the sons of God, joh. 1. 12.  
Thirdly, they only have escaped, and are set free from the infinite evils, and sorrows of sin, with which all 
3.  other besides themselves are beset, and bound over to damnation: And therefore as Israel, having escaped the Sea, the Mountains, and Egyptians, and gotten out of Egypt itself, sang and rejoiced, Exod. 15. 1. so have all the Israel of God, being set free from hell and sin, and sinners, and the curse of sin, just cause of joy and gladness, which all but they want.  
Fourthly, only they have the Spirit of God, the Author 
4.  and Preserver of this joy, which is therefore called the joy of the Holy Ghost: only they are anointed with the oil of gladness, and clothed with the garment of gladness; and have the Spirit of comfort sent into their souls, who is the Mover of this joy; and not so much maketh our Spirits rejoice, as himself rejoiceth in us; as he is said, not to make us make requests, but to make requests in us, Rom. 8. 26.  
Fiftly, only they know, that Christ is theirs with all his merits, and thus attain the joy of believing. He 
5.  that sold all to buy the field, went away with joy that he had gotten the field: So he that knows he hath gotten Christ, and groweth up in him as a member in the head, and liveth and moveth by him, will rejoice in his purchase of naked Christ. How did Simeon rejoice, when he had Christ in his arms? How much more will a sound Christian, who carries him in his heart?  
Sixtly, only they suck and draw their joy out of the 
6.  Wells of sound consolation, Isa. 12. 3. that is, out of the Scriptures, which are written, that their joy may be full, 1. joh. 1. 4. The privilege of God's testimonies, is, that they rejoice the heart, Psal. 19 8. These make known to us, the things given us of God, these contain the glad tidings of salvation, and the precious promises of grace and glory, which belong only to godliness: here be the deeds and conveyances of their eternal inheritance, only bequeathed to children; these be the Chariot of the Spirit, who yieldeth no argument of joy and comfort but from the Word, and all joy elsewhere sought is carnal and presumptuous.  
Seventhly, only they enjoy the sweet peace and joy 
7.  of a good conscience, excusing and acquitting them in the sight of God, which itself is a continual feast; and makes them glad and cheerful, Prou. 15. 15. This was the true cause of the heavenly joy, which the Apostles in their labours and persecutions enjoyed, even the testimony of a good conscience, 2. Cor. 1. 12.  
Eighthly, only they have the hope of glory in soul 
8.  and body, which is a fruit of justification, Rom. 5. 3. and a sound cause of joy; We rejoice, saith the Apostle, under the hope of the glory of God, and hope maketh not ashamed. And not only this, but a grounded assurance also, that all things in earth, which may seem to darken their hopes, shall be turned to the best, Rom. 8. 28.  
All this may be a means to bring godly life in request, 
Use 1.  seeing it is the only joyful life, and none have indeed any sound cause of rejoicing, but the godly. And here we are to meet with two objections, which terrify men from godly life that lies now a days like refuse wares, unasked for and unregarded.  
First, that the world accounteth the slate of God's 
object 1.  children most lumpish, heavy, and solitary, yea, most uncomfortable; it thinks that no joy, nor mirth, nor pleasure of their lives belongs unto them, but if once a man begin in truth to live godly, he must bid a dieu to all mirth and gladness, and betake himself to a mopish heaviness and sadness.  
But this is a gross and foul deceit of the father of lies, whereby he hath much advantaged his Kingdom, 
Answ.  and by a supposed want of joy, exceedingly puts godliness out of countenance. Yet, first, true it is, that God helpeth and draweth Christian joy out of godly sorrow; and no man can attain this sound joy, but he that is sound humbled at the sight of his sins; and herein the World sticketh; not seeing the powerful work of GOD, who out of this darkness bringeth light; who soweth light to the righteous, and out of this sorrowful Seed-time brings forth a white Harvest of joy.  
Secondly, because now the heart being regenerate cannot carnally rejoice as before, nor in carnal things, having better objects and causes of joy, on which it feedeth, the stranger that cannot enter into this joy, thinks he hath no joy at all, only because worldly joy is unsavoury to him in comparison of spiritual.  
Thirdly, the World and wicked men set themselves to unsettle the peace of the godly, and do often disquiet them, and will let them have as little joy as may be. Yet;  
Notwithstanding all this: First, the godly, even when they do not rejoice, have just cause to rejoice; else our Saviour would not have pronounced the mourners blessed, even for the present: Blessed are they that mourn; nor have said to the Disciples, In the world ye shall have affliction, but in me ye shall have peace, joh. 16. 33.  
Secondly, if they sorrow, they shall outgrow their sorrow, and their sorrow shall be turned into joy, as Christ promised the Apostles, joh. 16. 20. The redeemed of the Lord shall return, and come to Zion with praise, and everlasting joy shall be upon their head, they shall obtain joy and gladness, and sorrow and mourning shall fly away, Isa. 35. 10. So Isa. 61. 3. Christ hath appointed unto them that mourn in Zion, beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.  
Thirdly, our Text teacheth, that God would not have the hearts of his children at any time so possessed with sorrow, no, not for the most just causes, but that they must support themselves, and rise out of it with heavenly and spiritual joy, to which end serve all these commandments so thick (as we say) and threefold, which were all idle and to no purpose, if their lives were still to be led in a lumpish and sour manner.  
Here therefore I would advise such as fear God, to look to two things: First, to prepare their hearts by fullness of godly sorrow to be filled with joy; seeing it riseth out of serious sorrow for sin, and out of a broken heart: we tune our haps and musical instruments to sweet music, by wresting the strings: neither must we (as we are too ready to) conceive these two as enemies destroying, but rather as constitutive and conserving causes one of another. Then, secondly, let God's people be advised to look into their privileges, which are such as may well, not only affect, but ravish them with joy; and consider of their happy estate and translation into the fellowship of GOD and his Saints: and that for these causes; first, that they may yield obedience to God's commandment, both here and elsewhere: secondly, manifest the presence of the Spirit in their hearts, who brings with him peace and joy, and settles the Kingdom of the everliving God in the heart, which consisteth in these: thirdly, that they may not only take away this scandal, which Satan and the wicked make advantage of, but also encourage others to get part in the same grace, which keeps them in a cheerful and constant course of well-doing; when they see that no trouble nor affliction can interrupt their joy: fourthly, without true joy we can never praise God heartily, or serve him cheerfully; for no joy in God, none in his ordinances, none in our duties of either of our callings; but we must needs be lumpish, and heavy, and soon weary of our prayers, and hearing the word, and the special actions of our calling; wherein if we had delight, we would not easily be pulled from them, but count much time employed therein, as jaakob did an hard prenticeship of many years, but a few days, because of his affection of love and rejoicing in his Rahel.  
Another objection, which terrifies many from godly life, 
Object.  is, that the godly are so beset and compassed with troubles, sometimes inward and sometimes outward, in themselves and theirs, in their goods, names, and persons, as they cannot see what joy they can have in their lives.  
No marvel if the world can see no cause of joy in the godly estate, especially when the Sun and heat of 
Answ.  persecution tanneth and discoloureth them, seeing the godly themselves are often out of love with their own condition.  
For, First, they have a true sense of sin, and rather than they should not have it, God himself will hide his face from them, and they are troubled. Psal. 104. 2●. So David in the 51. Psalm had by his grievous sins lost the joy of his Salvation, which he desires the Lord to restore unto him once again.  
Secondly, the Church sometimes forfeits in a manner 
2.  Christ's presence, and by unkind answers makes him go away in displeasure, and then her beauty and joy is faded; and seems blasted, as plants are in the absence of the Sun or far distance of it.  
Thirdly, sometimes presence of natural corruption, and strength of rebellion in the heart carries a godly 
3.  man as a slave to execute the lusts of the flesh, whereby the Spirit is grieved, and quenched, and seems quite gone; and this is a great cause of sorrow and heaviness of heart; as we may see in Paul, crying out, O miserable man that I am! etc.  
But in all this there wants not some cause of joy:  
First, Seeing Christ goes not away, but he leaves some 
Godly in sorrow, want not cause of joy.  pledge of his coming again; he puts his hand by the hole of the door, that the heart of the Church may be affectioned towards him, Cant. 5. 4. and this is that, which makes her in his absence sick of love; which argues some delight in him while he is far off; and this delight and desire after him gives her no rest till she find him again, and then she lays better hold, and makes more of him then ever before. Neither doth David so lose all joy by his sin, but that he still desires and longs after it: which argues the Spirit not to be quite gone; who only worketh such unspeakable groans after himself in the hearts of such as he hath once taken for his mansion.  
Secondly, the joy of the godly is often overcast with the mist of affliction, and this dazzles their own eyes, that sometimes their joy is hid from themselves, and much more from others: But as it is in the heavens when a cloud hinders the sunbeams; or the interposition of the earth makes an eclipse for a time, but afterward the Sun shall break out and shine gloriously: so is it here: first, the promise is, Ye shall weep for a time, but your sorrow shall be turned into joy, and your hearts shall rejoice, Ioh 16. 20. Secondly, afflictions from the world for well-doing cast not joy out of a godly heart, but feed it jam. 1. 2. My brethren, count it all joy when ye fall into divers afflictions: and 1. Pet. 1. 6. Wherein ye greatly rejoice, though now for a season (if need be) ye are in beavinesse. The Apostles therefore rejoiced, when they were whipped and set in the stocks and used like rogues for Christ's sake: and the Saints rejoiced in tribulation and suffered with joy the spoiling of their goods, Hebr. 11. Thirdly, those afflictions were comfortless and justly to be sorrowed for, which could separate us from God, and from Christ the only fountain of our true joy, but all afflictions help the godly nearer unto God and Christ, working repentance, fear, shame, and remorse for sin, and reconciliation, and so help our joy.  
Thirdly, the godly have oftentimes less comfort of 
Why the godly have less joy in their estate than they need.  their life then needs, because they mistake their estate, two ways especially: First, when they are not able to distinguish between nullytie and imperfection of grace: Oh they find no faith in their hearts, no fear, no brokenness of heart, when they (I will not say, belie the Spirit, but) unthankfully deny his work in themselves: I grant here is imperfection of these graces, but, that they are quite shaken out where ever they were in truth, is not to be granted. Secondly, when they will measure their estate by sense, and not by faith, whereas faith stands not by sense and feeling, but is a secret force beyond these. A man in a swoon or in a sleep feels not his life, and yet is a living man, and a sounder man if the qualm or sleep be over: it is one thing to have grace, another to feel grace; one thing the life of faith, another the life of sense.  
Fourthly, the godly are often too hasty, and loath to stay their time of preparing to their glory; this troubles them much that God delays them so long, they fear he hath utterly forgotten them: But he that believes makes not haste: and, Mark the just man, his end is peace; not always his beginning: If God delay long, yet he will come at last; let thy faith grow in strength, and thy joy shall be abundant; thou shalt not fear but that (as in Sampsons' Parable) out of the eater shall meat come, and out of strong afflictions sweetness. By all which we may see the blindness of the World, that can see nothing at all in the godly life worth the taking up, and who to avoid the troubles of godly men, refuse to partake in their joys, which are so sure and sweet as that no affliction or sorrows can befall them, in which they may not rejoice, if it be not by their own default. But let the godly themselves rejoice in their portion, that God hath severed them from the base brats and Ismaels' of the World, whom he sends away with some gifts, but hath bestowed the peculiar livelihood of his own isaac's upon them: Let them be glad in the evils they have escaped, in the good procured them, within and without them, here and hereafter, the least dram of which hath more true cause of joy in it, then if they were heirs of the World.  
Secondly, see hence the unhappy estate of unrighteous men, 
Use 2. Wicked men have often some joy, but never any sound cause.  seeing they are without all found joy, or cause of it: for,  
First, what joy can he have, that is, a dead man, dead in sin, without the life of God, without Christ the fountain of life and joy? surely, a dead man that lies rotting in his grave, hath as much cause of joy in that estate, as he that is dead in sin hath in his.  
Secondly, what joy can he have in GOD, whose conscience continually vexeth and accuseth him; in whom the spirit of fear and bondage ruleth; which keeps and bars out peace with God; and much more the joys of the Holy Ghost? A sound of fear is ever in his ears, job. 15. 20. True it is, a wicked man may labour to forget the troubles that haunt him, or to brawn his heart, not to feel them, and set himself on some merry pin: to face out the matter, as if he were at good ease; when all this is either a senseless estate, more void of comfort then of feeling; or a laughter in the face, when the heart is heavy; or the laughter of fools, (as Solomon saith) whose property is to laugh most, when they have least cause.  
Thirdly, what true joy, or cause of joy can he have, on whom the sentence of condemnation is passed, the execution of which sentence he may daily expect? Surely, the greatest Monarch alive, if he were in chains under his greatest Enemy, and condemned to die, could take no joy of his wealth, greatness, or of any earthly delight: but wicked men are in the chains of the Devil, and abide under the sentence of death, ever ready to feed upon them. Baltazer indeed was merry, and in his Revels with his Princes: but what cause had he, when the Handwriting appeared on the wall? So Amnon was merry in his brother Absoloms House, but what cause had he, seeing men were appointed presently to kill him? Let a wicked man be as merry as he will, sure it is, his estate gives him no leave.  
Fourthly, what can minister true joy to him, that hath no part in any of God's Ordinances, which begin and perfect the joy of God's people?  
First, for the Word of God, he refuseth the joyful tidings of his salvation; the doctrine of free Remission of sins, which only bringeth lasting joy, he hath no part in, nor in that Redemption purchased by Christ, and published in the Gospel: thus the word is a bill of Indictment to him.  
Secondly, the Sacraments seal nothing to him, but are as seals set to blanks: for, having no part in the Covenant, he hath nothing by the seals; only he makes himself guilty of the body and blood of Christ, as judas did, and for want of faith eats and drinks his own damnation.  
Thirdly, Prayer from him is not only not heard, but even abominable: beside, he hath no help of Christ's intercession (for he prays not for the World:) nor of the Prayers of God's people, because he is not of that communion.  
Fourthly, the duties of his calling are sin to him, To the impure all things are impure, even his best actions exclude him out of heaven, neither can a man have any joy of his actions, till he can rejoice that his person is a member of Christ.  
Fiftly, the creatures of God he can no more truly rejoice in, than a Thief can of a true man's purse: neither can that be true joy in the creature, that riseth from the creature, resteth in the creature, and goeth no higher than the creature; but such is the wicked man's joy.  
Sixtly, less joy can he have in his sufferings or sorrows, because, their nature being not altered, they are no tokens of love, nor tend to their good (as in the godly:) but are punishments in part and in hand, and flashes of Gods everlasting wrath, and beginnings of Hell.  
In the Lord.] from this limitation, which is the third part of the verse, we may learn this instruction, namely, that  
All the rejoicing of godly men ought to be in the Lord, 
Doct.  that is, spiritual and Christian, a joy worthy the lord 
All the rejoicing of godly men ought to be in the Lord.  And then it is spiritual and Christian, when it hath two conditions:  
First, when it is in the Lord, as the author and fountain of all the good we can enjoy, or joy in, yea the matter of our joy.  
Secondly, when it is in the Lord, that is, according to the will of the Lord, and not against it: so the phrase is used, 1. Cor. 7. 39 Let her marry, only in the Lord, that is, according to God's Word and direction, and not against it.  
First, God must be the author and matter of our joy, as David made the Lord his Song all the day long: for, First, how great reason have we to make him the matter of our joy, of whom we are all that we are, both in our first and second Creation? He is the Potter and we are the Clay: nay, we are his new Creation and workmanship, regenerated, justified, sanctified, and saved: are become his by a new covenant in which he accepts us as children, reconciled by the death of his Son, in whom we may rejoice as in a merciful Father: yea as a wife married to a most loving husband, by virtue whereof she hath interest into his person and whole estate. Of this the Apostle speaketh, Rom. 5. 11. We rejoice in God through our Lord jesus Christ, by whom we have received the atonement.  
Secondly, this joy is most perfect, which riseth of the presence of that which is most perfect; and the greater the good enjoyed is, the greater is the joy: and therefore in Heaven it shall be most perfect and glorious, because we shall perfectly enjoy God, and see him as he is, in whose face is fullness of joy.  
Thirdly, to make God the matter of our joy, is to perpetuate our joy, and make choice of that which shall never fail us: for as GOD himself is everlasting, so shall the joy of his people be like a stream, which continually runs & knoweth not the year of drought: yea it shall hold out in dangers, troubles, and persecution, Romans 5. 3. as the Martyrs rejoiced in the very flames.  
What? may we not joy in outward things, as meat, 
Quest.  drink, wife, children, wealth, honour? etc.  
Yes, but never out of God, or without reference unto 
Answ.  him, neither in outward nor inward things: we hold all in capite, and must be Homagers of all unto him; he must have the glory of all, as jer. 9 23. 24. Let not the rich man rejoice in his riches, nor the wise man in his wisdom, etc. but herein let him glory, that he knoweth me to be merciful and righteous: this must be the chief pleasure, honour, riches, and wisdom of a Christian, to know God reconciled, and to hold all in this tenure.  
We may also rejoice in the means of salvation, but, if we rejoice not only in God's favour, but desire to bring something of our own towards it, as the ignorant or wilful Papists do, This is not to rejoice in the Lord, but in ourselves. We must rejoice in our Prayers, but only because God is a God hearing Prayer, in our hearing, reading, and receiving of the Word with joy, but in this respect to God, that he teacheth and speaketh to the soul: in the duties of our callings, but because we are in God's Work: in the duties of love, but because we lend to the Lord, and feed and cloth Christ: in all the comforts of life, in the wife of our youth, in gracious children, in prosperity, etc. but because and so far as these are pledges and fruits of God's favour in Christ. Yea more, we must rejoice in adversity and tribulation, because it is that estate, which God sees best for us: yea in death itself, but as it is a going to GOD, to enjoy him more immediately than we can in this present World.  
Thus enjoy all things in God, and God in all things, and joy as much as thou canst: for all this while we rejoice in God performing his holy promises unto us.  
Secondly, we must rejoice in the Lòrd, that is, according to the will of the Lord: now God's will measures and limits our joy, first, in respect of the matter, secondly, of the manner, thirdly, of the measure: For the matter, it restraineth our joy from all unlawful things: For the manner, our joy in lawful things must not be unlawful: For the measure, the best things must 
How Gods will limiteth our joy.  have the best measure of our joy.  
For the first: it suffereth not men to rejoice in sin or such things as chase God and his spirit away; as in swearing, excessive drinking, unclean and filthy speeches, 
1. For the matter.  cursed and blasphemous language, in wantonness and whoring; this is the devils mirth and music, a mirth and laughter which is madness, like the laughter of a thief upon the ladder ready to be turned off. The like may be said of such as rejoice in railing, revenging, quarreling, disgracing and reproaching of God's children: Can such men rejoice in the Lord? nay, there is none of all this cursed crew, or the former rabble, that can be glad, but when God is furthest off, or forgotten and set out of sight: For let a man now put them in mind of God, and the true causes of joy in him, by any savoury word, they presently with the devils in the Gospel think, and perhaps cry out, They are tormented before their time.  
For the second; Gods will permitteth not men to rejoice in the most lawful things unlawfully, whether 
2. Manner.  necessary or indifferent.  
First, Indifferent things are meat, drink, recreation, wealth, prosperity; in all which, and the like, if God be not still kept in sight, the joy in them is unlawful. And if God be in the eye, than first, he will be invocated to bless all the comforts, even the least: Secondly, men would know measure and moderation; that is, they durst not sit at the wine, nor be brought under the power of the creature; durst not be lovers of pleasure more than of God, durst not spend out so much precious time in pastime, and so little in private exercises of piety: no man hires a servant to do nothing but play all the week and year: and thirdly, if God be in the eye, in the end of all the joy in the creatures he would be acknowledged to be he that gives power to get and use substance; he should have the praise of his mercy returned him, as David did, Psal. 23. 5. It is thou that feedest me, spreadest my table, fillest my cup, and anointest mine head. The most joy in the world is in those things wherein men are most excessive, because they divorce the joy in the creature from that in the Creator: And a general error poisoneth the common rejoicings of men, who think they cannot be merry and serve God too. But of all such mirth as is severed from God's fear, our Saviour saith, Woe be to you that now laugh, that is, carnally, excessively, without God or his word: remember the Apostles Canon, Rejoice with trembling.  
Secondly, Things lawful, and necessary, must not take up our hearts so, but that we reserve the chief room for God, and joy in him: as for example, Many rejoice in their callings and diligent exercise of them (which is good and commendable:) but herein they fail, that they bury themselves in earthly business, and forget their general calling of Christianity, God's Kingdom, Word, Works, and Sabbath; whereas, were the joy in the calling sound, it would be herein, that suppose thy calling were never so base, yet thou art in God's work, and in thy way, yea, in a course, which must be so far from hindering thee in piety, as wherein thou mightest (as thou oughtest) hold God always in thy sight.  
For the third, namely, the measure of our joy, God's word and will is, that our chief joy be on the chief 
3. Measure.  good; and as things in the degree of their goodness approach unto, or decline from that, so must our joy be to them in greater or smaller measure: and here,  
First, God must be our glory and our joy all the day 
1.  long, that the blessed Father is our Father, the beloved Son of God our Saviour, and the holy Spirit our Sanctifier and Comforter.  
Secondly, next to God, we must rejoice in his Image 
2.  for his sake; and first, because Christ is the express Image of his Father, we must rejoice in him above all men and Angels, even as the chief of 10000, but especially that we conceive him in our hearts, as the blessed Virgin did in her womb, for which she is bidden rejoice: Secondly, his Word carries his image, in truth, holiness, light, eternity; we must therefore with David rejoice in the Word, because there God and Christ, and the blessed Spirit meet us with light and abundant comfort. The wise men seeing the Star, that led them to Christ, rejoiced with exceeding great joy: The Word is to us this Star, which leads us to Christ, first, in the Manger and on the Cross in his humiliation, and then to his Crown and Throne in his advancement and exaltation: Thirdly, The Saints of God carry his image, and therefore all our delight must be in them that excel in virtue, Psa. 16. 2. and Psa. 137. 5, 6. David considering the Church as the collection of the Saints, wisheth his hand to forget his cunning, and his tongue to cleave to the roof of his mouth, if he prefer not jerusalem to his chief joy.  
Thirdly, next to God's image, we must rejoice in 
3.  such things, as by which God is most glorified; as first, when the Church enjoys prosperity, when the Kingdom of God is magnified, his Sceptre lifted up, and set up in the hearts of men, Psal. 122.  
First, I rejoiced (saith David) when they said unto me, Let us go up to the house of God. We read of jethro, that seeing all that God had done for Israel, he rejoiced 
Exod. 18. 9  much, and so must we when the Gospel hath free passage, the ministery established and entertained, and the ruins of the Church are repaired, more than when we grow rich and wealthy in the world: therefore Christ teacheth us first to pray, Thy Kingdom come.  
Secondly, when men are converted from their wicked ways, when the lost sheep, the lost groat is found. If the Angels in heaven rejoice when a sinner repenteth; much more must we, who are in more entire fellowship one with another, than the Angels are with us. So the parable teacheth, Luc. 15. 32. It was meet we should be glad and make merry; for thy brother was dead, but is alive, was lost, but is found. How did Paul rejoice, and wish Philemon to rejoice with him, when his runagate servant Onesimus was converted?  
Thirdly, when ourselves or others increase and grow in grace: The Apostles in all their Epistles, break out into exceeding joy and thanksgiving, for graces bestowed upon believers, that their faith was published abroad, their love abounded, etc. 1. Thes. 1. 3, 4. and the 
Rom. 1. 8. Philem. 4. 5. Col. 1. 3. Phil. 1. 4.  Apostle john rejoiced greatly to see the elect Ladies children walking in the truth, 2. joh. 4.  
If a man thus bestow his joy for matter, manner, and measure, he shall find little room left for carnal and vain joys, which are not more short in holding, then bitter in foregoing them.  
All this admonisheth us to rectify our joy, and thus to 
Use.  order it, by which only we put difference between ourselves and the brute beasts, who rejoice in fulfilling their appetite, but can rejoice in nothing higher than themselves. Accursed is all that joy in the creature, which is not begun, continued, and ended in the Lord and for the Lord. Dives enjoyed wealth and pleasure, went in Purple, and fared deliciously every day, but he is now in hell, and his tongue that called for nothing but pleasure, calleth now for a drop of cold water, but cannot have it.  
By what marks may I try my joy, whether it be spiritual 
Quest.  and in the Lord, or no?  
Know it by these rules: First, thy person must be in 
Answ.  Christ, thou must be a believer; if thy name be written 
Marks of spiritual joy.  in heaven, thy joy is godly joy: no part in Christ, no part in this joy.  
Secondly, thou gettest and holdest it by the right hand of faith, and therefore it is called the joy of faith, Phil. 1. 25. Christ for the confirming of his Disciples joy, commanded them to believe in him, joh. 14. 1. and 1. Pet. 1. 8. After ye believed, ye rejoiced with joy unspeakable and glorious: more faith, more joy; no faith, no joy, small faith or desire to believe, small joy.  
Thirdly, diligent study in God's word: for faith finds not joy every where, but only in the Word. john 15. These things have I said, that my joy may abide in you. The two Disciples going to Emmaus, and Christ conferring with them, said afterward one to another, Did not our hearts burn within us, while he talked with us? here than is a plain difference between God's word and the writings of men: all the words of Philosophers are legal, and knew no evangelical joy; for, which of them ever taught concerning remission of sin or salvation by Christ? Therefore accursed are such blasphemous hellhounds as hold the word of God as a policy, and say there are as good sentences in Poets and Philosophers as in it.  
Fourthly, examine what thy conversation is, Righteous and upright men must rejoice: for sin grieves the Spirit and extinguisheth joy, but piety and care of good conscience not only cheereth him, but also is a sweet feast within, and that continual.  
Fistly, and lastly, examine thy proceeding in mortification: for as it is 1. Cor. 15. 31. By our rejoicing which I have in Christ jesus, I die daily: the joy of faith makes a man labour and long to be disburdened of sin the cause of sorrow, and willing to go to God, at whose right hand is fullness of joy for evermore.  
Thus have we by God's grace finished this worthy Psalm, which begun with sorrow, but ends in solace; we went forth mourning, carrying out our seed, but now we bring in our sheaves with rejoicing; we have sowed in tears, now we reap in joy. For which blessed fruit, the forerunner of our full harvest of joys, at God's right hand for evermore, and for all other comforts accompanying the same; To God the Father and Fountain; and to jesus Christ the Meriter and restorer; and to the holy Spirit of consolation, the immediate applyer, and sealer of it to the hearts of the Elect: be all praise and honour, in all Churches for ever and ever. Amen.  
FINIS.    

THE ALPHABETICAL TABLE OF THE CHIEF things contained in this Book.  

A  
ALl accusers of God's Child put together cannot object half so much against him, as he can against himself. 150  
Absolute sufficiency of Eternal life, set forth in seven particulars. 390  
Afflictions serve to shake the godly out of security. 74  
Afflictions, how said to be good. 75  
Afflictions are no temporal punishments, nor satisfactions for sin, three reasons. 75  
Afflictions are all God's hand ordaining. 92  inflicting.   ordering.   
Sundry considerations why the godly must not be discouraged by Afflictions. 103  
Afflictions, in themselves long, are short and momentany in five respects. 107  
Afflictions concurring in a person rightly disposed to prayer. 194  
Angels not to be invocated for sundry reasons. 213  
Ark many ways gave testimony of God's special presence. 222  
Assurance of deliverance from trouble, is from assurance of remission of sin, four reasons. 252   

B  
THe meanest Believer is an happy man. 40  
Benefit of sincerity in three heads. 59  
Benefits of open confession of sin to man, four. 143  
Benefits of right using the Scriptures, three. 191  
Benefit of experience in divine things. 267  
Benefits of calling other forward in Grace, four. 314  
Bridles in God's hand to hamper untractable sinners, three sorts. 360  
Brother must be helped from under his burden, and how. 12  
A Brutish property, not to learn by God's word for three reasons. 347   

C  
CAses of open confession, three. 70  
Cases of public confession to men, two. 143  
Christ took not away the lingering, but the malignity of crosses. 106  
Choice of matter for consideration in five heads. 123  
cheerfulness must be doubled towards the end of our way, for three reasons. 337  
Every Christian must benefit the whole Church by his experience, 4. reas. 183  
Church and members ever preserved in trouble, yea, from trouble. 276  
Colours set upon sins to hide them, three sorts. 152  
Compassion towards the sick consciences. 80  
Comforts and directions to such as have long sought, & never found that they sought for, in six grounds. 239  
Comforts against sense of weakness after many experiences of God. 268  
Comforts for godly men in trials, three grounds. 108  
Comforts and directions for such as have long repent, & yet find no assurance of remission of sin. 174  
Conditions in seeking God, five. 222 & 234  
All sound Confession must be made unto God, for four reasons. 141  
Sound Confession reacheth to all sin. 129  
Slubbered Confession of sin. 137  
Confession of sin private of man to man, in two cases. 144  
Confession must be sincere, because to God. 146  
A true Confessor must be his own utter enemy, for four reasons. 148  
Unsound Confession described, by four properties. 161  
Sound Consideration brings sound resolution, three reasons. 118  
Benefits of Consideration. 122  
How to Consider of a man's latter end, four directions. 124  
True Conversion worketh against all sin alike, 3. reas. 135  
Continuance in trouble letteth the godly see the greatness of their sin. 231  
Every man must get a Cover for his sin. 16  
Many sorts of men Cover themselves with fig-leaves. 18  
Covers of sin too short and thin. 90   

D  
DAnger of hiding and lessening sin, in four things. 138  
Danger of sin in six things. 156  
Delays of God whet up godly desires. 233  
Delays of God to be distinguished from denials. 233  
Directions and comforts in God's delays, six. 235  
Sundry ways of Gods Delivering his his servants.  
Difference between the deliverances of the godly and of the wicked, in three things. 249  
Difference between trouble of conscience, and melancholy in four things. 80  
Difference between God's heavy hand on the godly, and on the wicked in four things. 103  
Difference between Christian confession, and Popish Auricular, in four things. 145  
Difference between the prayers of the godly, and wishes of the wicked, in 3. things. 197  
Difference between the godly and wicked, in their seeking of God, in five things. 219  
Difference between the hiding place of the godly, & of other creatures, in two things. 258  
Difference between Gods smiting his children and his enemies, in  
3. things. 1. measure. 284  2. intention.   3. issue.   
Difference between the godly and wicked man's misery in 4. things. 368.  
Directions to help us in the considering of ourselves, three. 123  
Directions how to go in the ways of God, six. 333   

E  
Enemy's to thankfulness, 4. 298  
Examples of God's judgements no Sabbath-breakers. 227  
Experience is the best teacher, four reasons. 265  
Experience of God's word necessary in every man's own person. 67  
Three things concur to make up Experience. 268  
Exhortations in Scripture to things above our present power, for four reasons. 346  
The Godlies' extremity is God's opportunity. 242   

F  
FAce of God, what. 220  
Many Failings in our best performance of duties of thankfulness. 301  
To become fearless in troubles, three rules. 270  
Finding of God, what, when, and how. 229  
God will not be always found of godly seekers, two cautions. 230  
Why the godly always Find not God when they seek him, six reasons. 231  
Godly fail in Finding, when they fail in the conditions of seeking. 234  
Gods glory findeth out many ways when he is found of his children. 237  
Four especial seasons when God will be found. 241  
Folly of many, who in danger run from their hiding-place. 264  
Forgiveness of sins, two ways. 158  
Fruits of remission of sins, three. 172   

G  
CHrist our Garment, use of it, means to put it on. 17  
Gods Child may hold some parts of Godliness for a time, and yet not see, nor confess his sins. 73  
A Godly man must become his own greatest adversary. 150  
God is sought in his presence, not in his essence. 220  
Godly find a want of God in seeking him, five ways. 225  
Godly sometimes left to wickeds cruelty for sundry reasons. 248  
Godly not exempted from trouble, but preserved in trouble, four reasons. 274  
Godly course called a Way, for four reasons, and God's Way, three reasons. 326  
Godliness is a going in God's way, three reasons. 326  
God bridleth intractable sinners, three reasons. 361  
God must be yielded to, gently calling, four reasons. 362  
God bestows outward gifts on wicked men, four reasons. 377  
Godly never more compassed with mercy, then when compassed most with misery, three reasons. 385  
Godly always find some mercy above the present judgement, four reasons. 386  
God teacheth four things by his servants sufferings. 386  
Godly man is an upright man, four reasons. 402  
Godly only can sound rejoice, two reason; 406  
Godly often out of love with their own conditions. 411  
Godly in sorrow want no cause of joy, four reasons. 412  
Godly have often less joy in their estate, than they need, two reasons. 413  
God only can forgive sin, four reasons. 29  
Godly must see the vileness of sin, three reasons. 136  
Every Godly man prayeth to the true God only, fine reasons. 212  
Godly why sometimes seek God, and find not, six reasons. 238  
Grace restraining, distinguished from renewing grace, by sundry notes brought to four heads. 52  
Grace, if sound, is never quite shaken out of the heart. 127  
Grace is given often before the feeling of it. 161  
Grace only prayeth for grace, six reasons. 192  
Grace if true, is communicable, three reasons. 311  
Grace compared to Fire, Water, a sweet smell, Leaven, Light, and why. 313  
Greatness of the deceit of heart in sundry things. 63  
Grounds to be known to raise up experience. 269  
Guile of heart in respect of God, three instances. 44  
Guile of spirit in respect of sin before it be committed, in four instances. 46  
Guile of spirit after sin committed, in three particulars. 47  
Guile of spirit in respect of grace, six instances. 49  
Guile of spirit in respect of the work of the word and spirit. 51   

H  
HAnd of God how many ways taken. 91  
Hand of God must release from trouble. 97  
God lays an heavy Hand often on his own dear children, seven reasons. 98  
Gods heavy Hand no certain sign of hatred, four reasons. 101  
Heavy Hand of God lieth long on many of his dear ones, six reasons. 104  
Happiness must be placed in God's mercy, pardoning sin, for sundry reasons. 36  
Deceitful Heart can counterfeit any grace. 50  
A wicked Heart will deceive itself what way soever God deal with it. 45  
How a deceitful Heart carrieth itself to sin, both before the committing of it, and after. 46  
Godly Heart utterly shames itself, that God may be glorified. 69  
Hatred of sin distinguished from rash anger against it, by sundry notes. 53  
Health a special blessing of God, why. 81  
The way to be heard in prayer, is to be godly. 198  
Heart must be ploughed, before God's seed can thrive in it. 112  
Hiding place of godly, is God himself, two ways. 258  
Beasts hide themselves in earth, but the Christian in Heaven. 260  
To make God our hiding-place, three practices. 261  
Not hinderers of grace in others only, 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  
jesuitisme, the Rebel's Catechism. 208  
Imitation of the Saints how far. 185  
Incredible instances of Romish cruelty. 207  
Invocate the true God only in trouble, three reasons. 211  
Sound joy hath eight causes all proper to the godly. 406  
joy of godly men shall break out at length, as the Sun from under a cloud, three reasons. 412  
Our chief joy must be in the chief good. 421  
Christian joy and sorrow, may, and must stand together, four reasons. 87  
judging one's self, the manner and parts. 149  
The greatest judgement can not do the godly the leastharme, four reasons. 246   

L  
NO learning to DAVID'S learning. 3  
Light of God by which himself will be found, twofold. 223  
Love to God's children known to be sincere, by five marks. 54   

M  
Marks to know whether ever a man had the Spirit of God, or no. 131  
Marks of God's way, five. 332  
Marks of spiritual joy, five. 422  
Marks of that sense of misery, that shall find mercy, six. 114  
Means to be disburdened of sin. 01  
Of Sanctification. 15  
To get sin covered, four. 19  
To keep the heart in good order, eight. 64  
Of the spirits prevailing against flesh, four. 133  
Of sound hatred of our own sins, four. 155  
To be heard in prayer. 199  
To help forward thankfulness, three. 289  
Means to recall God's mercies into memory, two. 291  
To help us in singing to God, four. 308  
To know ourselves in God's way, four. 332  
To get understanding, four. 350  
Of assurance of remission of sins, five. 174  
To help memory of good things, four. 270  
Mercy of God twofold. 230  
Mercy manifested to any one, must be of use to every one, reasons four. 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, five rules. 290  
Mercies of God towards the godly, enlarged in three several kinds. 381  
Mercies spiritual in this life, reduced to six heads. 382  
Mercies meeting the Saints in the life to come, distinguished into one Privative, two Positives. 387  
Mercies positive in the life to come, reduced to three heads. 388  
Ministry that setteth men's sins plainly before them, to be reverenced. 139  
Minister must have a flame in his own heart, that must kindle another. 176  
A good Minister must be a good man. 182  
Minister must be a leader as well as an instructor, four reasons. 339  
Misery of a wicked man, who cannot pray in four things. 195  
Motives not to run in further debt with God, four. 27  
To sincerity, seven. 60  
To diligent custody of the heart, four. 61  
To get a sense of our spiritual misery, four. 115  
To consider of our ways and estates, five. 120  
To mercifulness, five. 202  
To seek the Lord, four. 293  
To get experience of God, three. 271  
To Thankfulness, five. 294  
To call one another forward in grace, three. 319  
To get understanding, four. 352  
To lay aside obstinacy in sin, five. 356  
Music in God's service, and the rules. 305   

N  
Natural men to be pitied. 320  
Natural men obstinate against God and his word. 353  
Natural man understandeth nothing of God and his word, without a teacher, three reasons. 311  
Notes of a sincere heart, four. 57  
Of godly sorrow, five. 83  
Notes or attendants of sound confession, nine. 148  
Notes of a man discharged of his sins. 172  
Notes to know when a man maketh God his hiding-place, four. 262  
Notes of a man gotten out of obstinacy, five. 358  
Nothing shall prevail against godly men to their hurt. 277   

O  
Objections for human merits answered, five. 33  
Objections to prove that one wicked man cannot convert another, answered. 180  
Objections why men should not be so precise answ. 190  
Objections for praying to Angels. 214  
Objections for invocating Saints departed. 215  
Objections against certainty of salvation, answ. 35  
Objections of the troubled heart not finding God so comfortably as it desireth, resolved. 290  
Objections terrifying from godly life answered. 409  
Observations to help forward experience. 269  
Obstinacy ariseth out of five causes. 354  
In the Old Testament, the Sword and Word might better concur in one person, then in the new. 310  
No Ordinances of God bring any true joy to wicked men, proved by six instances. 415   

P  
PAtience sundry ways urged, from consideration of God's hand. 46  
And from the shortness of time. 285  
Pardon of sin maketh an happy man, four reasons. 31  
Pardon of sin must be certainly believed. 35  
Pardon belongs only to penitent Confessors, six reasons. 167  
Pastor must have his eye on his flock, four reasons. 340  
Patterns of mercy to be im'tated. 203  
People must endure special application of the Word. 324  
People must diligently attend to things taught, three reasons. 338  
Plague of wicked men not to be heard in prayer, four reas. 236  
Popish positions, trumpets to rebellion and treason. 208  
Practices contrary to sound confession of sin. 137  
Prayer is a seeking of God. 220  
Presence of God both of Power and grace ever with his children. 276  
Gods Preservation is Mediate, or immediate. 273  
Privileges of such as whose sins are remitted. 257  
Promises of deliverance true, when godly seem most left in their enemy's hands, four ways. 249  
Gods promise limiteth the measure, and his providence limiteth the time of his children's trouble. 275  
Properties of true trust in God, four 392  
All use of Psalms must edify. 2   

Q  
Quest. WHy men feel not the heavy burden of sin, four reas. 8  
How sin can be covered, seeing God cannot but see it. 14  
How good men may comfort themselves, discovering the deceit of their own hearts. 51  
Why wicked men feel not so great a burden of sin unpardoned, as the godly of pardoned sins. 78  
How the body cometh to be troubled by the mind, two reas. 79  
Why all the godly are not alike terrified by sin, three reasons. 79  
How a man may know his sorrow to be godly. 84  
How Christian joy and sorrow may stand together. 87  
How Afflictions evil in themselves, can be the hand of God, five ways. 93  
How they be the hand of God when the devils hand, or wicked men's be in them. 94  
How a man in crosses may look at second causes. 95  
Why the Lord layeth so heavy things on his children, seven reas. 99  
How long and tedious afflictions are short and momentany, in five respects. 107  
How a man by confession can make his sins known to God, who knows them before. 141  
Why we must confess to God that which God knoweth already, three reasons. 142  
How Confession can be sound before sin be pardoned, seeing nothing is acceptable before pardon of sin. 161  
How can faith be a full persuasion, when it is not perfect, answered in six conclusions. 163  
Whether God cannot pardon sin without the condition of Repentance, and godly sorrow. 168  
How Remission of sins is free, seeing we cannot have it without condition of Faith, Repentance, Confession, etc., 170  
Whether Christ died for all, and every particular man. 171  
Whether an unregenerate man may save and convert a soul. 177  
How can a man pray, and obtain the holy Ghost, who hath him already. 193  
Whether a wicked man may pray, seeing if he do, it is sin; if he do not, it is no less. 195  
How God heareth, or rather heareth not wicked men. 196  
Whether Roman 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 deep roots, in the world, or somany ages, four reas. 210  
Why none are more troubled then godly men. 274  
How the Church is ever preserved in trouble, and from it. 276  
How we can seek or find God, who is never absent, but every where present. 220  
Whether a man hath free will to change himself. 345  
Who is a righteous man. 397  
Why and how sinners are called righteous and perfect, 4. reas. 398  
Why godly men are called upright in heart, 3. reasons. 399  
How we are said to rejoice in the Lord: namely, when our joy hath five properties. 401  
How we may lawfully rejoice in outward things. 417   

R  
Reason's why God will only pardon sins of such as are godlysorrowfull, six. 168  
Reasons to look to uprightness of heart, three. 403  
Rejoicing of godly men ought to be in the Lord, 3. reas. 417  
Religion upset and upheld by cruelty, not of God. 264  
Remission of sins followeth a sound purpose of confession of sins, 4. reasons. 159  
Remission followeth not confession of sins, ex opere operato, against Popish doctrine. 163  
Sound Remembrance includeth four things. 270  
Repentance of God's children, in respect of outward afflictions, may come too late. 232  
Righteousness Legal and evangelical. 398  
Romish Religion accursed of God for the cruelty of it. 205  
Rules to uphold a weak Christian, not feeling his reconciliation with God, four. 38  
Rules of limitation of godly sorrow, six. 86  
Rules of discerning the same godly sorrow, six. 83  
Rules to know if we have the Spirit of God, four. 131  
Rules of direction what to do in our falls, four. 335   

S  
HOw to be Safe in dangers, five rules. 251  
God begins our Safety in remission of sins, and so must we. 255  
To be Safe, be sincere. 265  
Saints departed, not to be invocated, why. 215  
Scriptures most wickedly taken from the Laity by the Church of Rome. 187  
Security may cast a godly heart asleep, till God awake it, 6. reas. 70  
Selah, what it meaneth. 109  
Sense of misery must go before sense of mercy, 5. reas. 110  
Service of God only acceptable from merciful men, 4. reas. 199  
Sin a most intolerable burden, five reasons. 6  
Sin a most odious thing in 3. respects. 15  
Sin is an infinite debt, 4. reas. 23 Sin  
Sin is only forgiven by God. 29  
Sin pardoned makes an happy man. 31  
Sin, before it be committed, how it insinuates itself. 46  
God worketh a serious sight of Sin in his children, for 3. causes. 136  
Sins against many means very sinful. 157  
To see Sin in a true glass, 4. things. 375  
Songs of praise be seem seasons of joy ' 5. reasons. 287  
Matter of Godlies' Songs must be spiritual, six reasons. 302  
Songs, and wanton tunes, mistuning the heart, condemned. 306  
Every godly man's sorrow is not godly sorrow, 4. reas. 82  
Wicked man's sorrow for sin most helpless, and why. 89  
Sorrows of the godly compared to the sorrows of a woman in travail, in 5. respects. 283  
Sorrows of wicked men in this life, of many kinds. 370  
Sorrows of the wicked after this life in six things. 371  
Sorts of by-ways beaten by many, six in number, condemned. 330  
Stairs to rise up to happiness, three. 21  
Spirit of God at length prevaileth against the corruptions of flesh, 4. reasons. 125  
We must Speak of our experience of God to every godly man. 191  
State of an obstinate sinner most accursed, 5. reasons. 367. & 372  
State of God's children not uncomfortable in their sorrows, sundry reasons. 409  
Summer fruits are not to be condemned for Winter-stormes. 278  
Sincerity of heart urged at large. 57   

T  
THe best Teachers are they, who teach out of their own experience, 5. reasons. 175  
Teachers must make people to understand the word, and their own way, two reasons. 337  
Testimonies of Thankfulness for deliverances, four. 378  
Thankfulness is as much, and as little as we can return to the Lord for all his mercies. 287.  
Many fail in Thankfulness many ways. 299  
There is a Time when God will not be found, though he be sought, 4. reasons. 228  
Time is when God will be found of every godly man seeking him, five reasons. 237  
Times of joy ever succeed times of sorrow to godly men, 5. reas. 280  
No Torment in the world like torment of conscience, 3. reasons. 77  
In Trials godly must set 3. things before them. 278  
Troubles of the godly are already overcome by Christ. 281  
Trusting in God hath abundant mercy, 4. reasons. 380   

V  
Virtues and Vices of the Saints recorded, the former for imitation, the latter for our instruction. 185  
True Understanding hath four things. 339  
unmercifulness hindereth both the preferring of our prayers, and prevailing of them. 200  
Unthankfulness unbeseemeth a reasonable man, and much more a Christian. 288  
uprightness, what. 398  
Uprightness discerned by 5. notes or marks. 404   

W  
War with thy fins brings peace by the word. 140  
Way of God preferred before all other in four respects. 327  
Wicked men seek not God till too late. 229  
Wicked men cannot be happy, two reasons. 376  
Wicked have temporal mercies, but no true right before God, 4. reasons. 382  
Wicked have often some joy, but no cause, 4. reasons. 414  
Wicked how they are heard of God, or rather not heard, in six particulars. 196  
Wicked in trouble how he seeks God, five things. 219  
Willing and free subjection to God, urged by 3. reasons. 365  
Word of God limiteth our joy for matter. 419  manner.   measure.   
Good Works cannot merit or justify. 33  
Works of God's justice recorded in Scripture for our instruction. 185  
Word of God must be specially applied, 4. reasons. 321   
FINIS.   

Errata.  
Pag. 19 l. 26. add, Christ teacheth. Pag. 24. l. 28. for seat of a debtor: read, state of a debtor. Pag. 25. l. 12. for, are able: read, are not able to pay. Pag. 57 l. 32. for, darting: read, darling sins. Pag. 300. l. 3. put out, yes. Pag. 369. l. 22. for, Secondly: read, First, the very course.