Davids Learning, Commentary 9
VERS. 10. Many sorrowes shall bee to the wicked, but hee that trusteth in the Lord, merciemercy shall compasse him.
NOw follow the reasons or enforcements of the former precepts, to lay aside brutish senselessenesse and peruerse obstinacie, and they are drawne,
First, from the great and manifold plagues, which are reserued for indocible and incorrigible persons, Many sorrowes shall bee to the wicked.
Secondly, from the infinite louelove and good will of God towards penitent sinners, But he that trusteth &c. And these two reasons are the two parts of this verse, which containes in it the summe both of all the curses of the Law; and of the sweet promises of the Gospell: And Dauid as a good Teacher takes the right order, first, hee preacheth the Law, to terrifie the dull and secure, and then offereth the sweete and gracious promises of the Gospell to beleeuers: thus Iohn Baptist makes way vntounto Christ, and thus the Lord by Earth-quakes and Thunders prepares men to his still voyce: he that hath felt the breakings of the Law, feeles the sweetnesse of the bindings of the Gospell: If therefore we preach the Law, it is to prepare men for the Gospell, and little know men that shunning the Law they flye from the Gospell.
First, of the commination or threatning; Many sorrowes shall bee to the wicked.
And first we must know what is meant by this wicked man: hee is not euerie sinner, but as the Text it selfe notes him out,
First, an ignorant and indocible person, who is as the Horse or Mule without vnderstanding.
Secondly, an obstinate person in his sinne, an incorrigible person, one whom Gods Word nothing preuailes withall, nor can bee ruled without bitt or bridle. Thirdly, a man that trusts not in the Lord, as the words following shew. The handling of this text is fit in our congregation, wherein not a few of all these sorts be.
Secondly, this man shall hauehave sorrow; the wicked man is euer miserable, though seldome or not euer sorrowfull, that is, sensible of his misery. Now the wicked triumph, and seeme the happyest men vnderunder the Sunne, and it hath troubled the godly, that they hauehave all to their hearts desire, Iob. 21. 7. Psal. 73. 3. Ier. 12. 1. the rich glutton goes in skarlet, and fares deliciously eueryevery day: But their sorrowes shall bee as the sorrowes of a woman, their delights shall be turned into torments, their laughter into teares. Now all our working on them, cannot bring them to take knowledge of their misery, but they shal one day be afflicted with sorrowes, and shall not so easily turne them off.
Many sorrowes,] because of many plagues, and many plagues, because of many sinnes: Many sorrowes in number, many in kinde, many in this life, many moe in the life to come, many within him, many without him, and many on eueryevery side, as the next branch in the opposition shewes, that God on eueryevery side compasseth his children with goodnesse and mercy. Whence,
Note the vnhappy and cursed estate, of eueryevery wicked and Doctr.obstinate sinner in the world, his sorrowes shall bee many The state of an obstinate sinner is accursed.and great. Isa. 65. 13, 14. Behold, my seruants shall eat, and yee shall bee hungry; my seruants shall sing for ioy of heart, and and yee shall cry for sorrow of heart, and shall howle for vexation of minde, and yee shall leaue your names for a curse vntounto my chosen. Reu. 9. 12. One woe is past, and two are to come: and Chap. 8. 13. The Angel flying thorow the midst of heauen, cryed, Wo, wo, wo to the inhabitants of the earth: All these many woes are proclaimed against the wicked of the world, cleauing either to the Kingdome of Antichrist in the West: or of Mahomet in the East, Turkes, Saracens, Arabians, Tartarians; and after them to all the wicked that cleaue not to God in the purity of his worship, and in obedience of his word.
And, that they are onelyonly denounced against them, appeares, Chap. 9. vers. 4. because the children of God are sealed and exempted from them. Deutron. 28. 58. 59. If thou wilt not obserue to doe all the wordes of this Law, then the Lord will make thy plagues wonderfull, and the plagues of thy seed, euen great plagues, and of long continuance, and sore sicknesses and of long continuance.
But many are the woes and miseries of the godly, Obiect.and therefore what is it better to bee a godly man then a wicked?
There is great difference betweene them: for, first, Answ.these are all mingled with mercy. Indeed a child that is 1. Difference between the godly, and wickeds misery.deare to his father, if he runne another way with Ionah, must bee whipt and fetcht backe againe; yet the Lord puts not off fatherly affection but remembreth mercy in iudgement, and smiteth with the rods of men, but his mercy he taketh not away: Whereas the sorrowes of the wicked are destitute of all mercy; and no maruell, seeing all their blessings are leuened and sowred, 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 tryall or correction of some slip, God leads them where they would not, they follow him, taking vp the crosse, thereby learning the will of God, prouing what is in themselues, amending that which is amisse, & confirming themselues to eueryevery good work: this cannot the wicked do, who, whatsoeuer they suffer, fall from euill to worse.
Thirdly, the Lord deliuers the godly out of all, putteth vnderunder his hand, and reares them vp, and leaueth them not 3.in the sorrow, till hee hauehave enlarged their feete, and brought them where all teares shall bee wiped away: Whereas he leaues the wicked in sorrow, laughes at it, and suffereth the fire of his iealousie to seaze on them to the bottome of hell.
Fourthly, the Lord recompenseth the light afflictions of his seruants with an exceeding weight of mercy, first, in this life, iustifying, sanctifying, beautifying, teaching, feeding, protecting them and theirs. Secondly, in death, bringing their soules to heauen, and laying vp their bodies safe till the resurrection. Thirdly, at the day of iudgment, bringing both body and soule into the glory of the iust: But these sorrowes of wicked men are farre other, both for number and measure, in this life and afterward much more, all of them void of all mercy.
And to conceiue aright of them, consider, first, the kindes of them. Secondly, the causes or reasons of them. Thirdly, the vse.
For the first: these sorrowes are partly in this life, and The kinds of the wickeds sorrowes.partly after it.
First, In this life these sorrowes are partly in the present practice of sinne, 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 glasse, and it seeme pleasant, and care to be quite away, yet indeed it is a sorrowfull and heauie course: for the laughter of a wicked man is but in the face, not in the heart, and euen in laughter the heart is heauie, or hath cause so to bee.
That which Salomon speakes of a voluptuous course (which most agreeth with the flesh:) is true euen in the passing of it, It striketh as a Dart through the liuer, Prou. 7. 23. The same is true in the purchase of other sinnes, as, 1. Tim. 6. 10. the Apostle noteth of the course taken vp in earthlinesse and carking care after the things of this life, that this man, though hee seeme to liue merrily, yet he pierceth himselfe through with many sorrowe…. The intemperate person meetes with many diseased dayes and houres of paine and sorrowes, as the Gowt, Dropsie, Palsies, Surfets, which make his life a burden vntounto him, so as though the sinner see it not, yet in the practice of sinne there is more gall then honie, and at the best it is but a bitter-sweete: But,
Secondly, after the sinne is committed, comes a fearefull and more sorrowful sence of it: for, if the best fruits of sin euen in the godly that are renued by repentance, be shame and sorrow; no maruell if the wicked be hanted and hunted with horrors of conscience, desperate feares, restlesse torments, and be as the raging Sea, which cannot rest: for there can bee no peace to the wicked man, so long as his conscience hath any sense: but, let him goe and ride where he wil, he pursues himselfe with hue and crie; and so long as he cannot runne from himselfe, hee carries his accuser and tormenter with him; as Cain did; and Baltasar euen at his Feast was pierced with feares and sorrowes, that made his ioynts loose, and his knes knocke together: so shal Gods hand-writing be on the walles of profane consciences. How many sorrowes after his sinne, ouertooke Iudas, and so oppressed him, that his heart being not able longer to susteine him, his best ease was to hang himselfe? a wofull remedy, not much better then his disease; but such shifts are the wicked sometimes put to, when their sweete meates are recompensed with sowre sawce.
Secondly, after this life is the consummation of his 2. After this life.sorrowes, euen in Christs appearance: for, all that this life can load him with, is but the beginning of sorrow. The parcels of this sorrow shall especially bee in these particulars:
First, they shall waile and sorrow to see him come in the clouds, whom they hauehave pierced; he shall bee their Iudge, whose lawes and person all their villanies hauehave been committed against.
Secondly, in that wofull separation, first, from God in the losse of glory and happinesse; and then, from Gods people; when they shall see Abraham, Isaac, and Iaakob, and all the Saints in the kingdome of heauen, and themselues shut out; There shall be weeping and gnashing of teeth, Luc. 13. 28.
Thirdly, in the punishment of sense, when they shal be wrapped in that cursed sentence, Depart from mee, I know you not, when they shall be bound hand and foot, and cast into torments, prepared for the deuill and his Angels: which torment is amplified, first, by the place, a prison, a lake of fire and brimstone, a dungeon for the darkenesse, blacker then that of Egypt, where shall bee a perpetuall night; in a word, an hell. Secondly, by the company, the deuill and his Angels, with all the rout of reprobates, Gods deadly enemies, and whom God is a deadly enemie vntounto; such as they chose for their companions in this world, and would not bee separated from, now they shall not. Thirdly, by the exquisitenesse of torment, set out by fire and brimstone, and that which is most terrible to sense; yea, not onelyonly outward, but inward also, described by the worme of conscience, which as a gnawing griefe, shall eate and fret the heart of the sinner in memorie of ancient and hatefull sinnes.
Fourthly, in sinfull concurrences, as hatred of God, blasphemie, despaire, cursings; for all the parts of soule and body shal curse the day of their wretchednesse and confusion, when the fire of Gods iealousie, and his hot wrath shall seaze vponupon them.
Fifthly, in seeing all merciemercy and pittie excluded, nay, God, and his Saints (whose affection shall be conformable to his:) shall reioyce and laugh at their destruction, this shall breake the caule of their hearts with sorrow.
Sixthly, in the eternity of their sorrowes, the worme within dyes not, their fire neuer goes out, but the wrath of God abideth vponupon the sinner without all remission or abatement, without any intermission or release, without end or mitigation, not one drop of water shal coole their tongue, and so long as God is God, the smoke of their torment shall ascend vp night and day continually. This is Tophet, prepared for the wicked, in which one word how many sorrowes be there?
Now the reasons to cleare Gods iustice in all these Reasons of all these sorrowes of wicked mensorrowes of the wicked, are these:
First, where many sinnes are vnrepented of, there must needes be many sorrowes, eueryevery sinne hauing sorrow 1.enough belonging to it.
Secondly, where an infinite God is offended, an infinite law transgressed, and an infinite iustice prouoked, 2.there must needes an infinite reuenge be returned vponupon the sinners head, and sorrowes in infinite measure bee conceiued.
Thirdly, Infinite merciemercy hath been reiected, the blessed meanes of saluation neglected and despised, good 3.meanes without in the ministerie, counsell and example of the godly, inward motions of the spirit quenched, yea, some checks of conscience contemned, and some resolutions deaded and vnfollowed: All these yet bring on more stripes and sorrows, especially in remembrance of hatefull sinnes against knowledge, meanes, and conscience.
Fourthly, it is now too late to repent, when these sorrowes hauehave beset the sinner on eueryevery side; hope of 4.merciemercy is cut off, the Sunne is set vponupon him, the doore of grace is shut against him: now hee can heare no other voice then that Reu. 18. 6, 7. GiueGive him torments according to his sinnes. Here is an Ilias, an vpheaped measure of infinite sorrow, a mercilesse sorrow without sparke of hope or ioy.
Fifthly, now hee sees with horror and despaire that 5.which he would not heare of, first, that he hath in his whole course piled vp wrath against himselfe.
Secondly, that God, whom he thought to be made all of mercy, is a God of infinite iustice, and a consuming fire, and how dreadfull it is to fall into his hands.
Thirdly, that the sentence of death is passed irrecouerably, and the heauie doome of damnation for such sinnes as he thought to be lighter then a feather.
Fourthly, that himselfe is a vessell of wrath, filled with Gods indignation, that shall seaze on him so long as God is God, seeing Christs bloud can be shed no more, and teares of repentance come now too late, a Sea of them is not able to quench one sparke of this fire.
First then, let this be a motiue to restraine all men Vse 1.from sinne, seeing it brings such after-claps. If there be any that like the Horse or Mule, wil not vnderstand, nor be perswaded to seeke the Lord, but will obstinately persist, hardning his heart against the Word, for such a man are all these sorrowes prepared. Thou that delightest in any sinne, open or secret, that wilt drinke with the Drunkard, sweare with the Swearer, and breake the Sabbath after so many admonitions; thou that liuest in pride, wantonnesse, idlenesse, vncleannesse, contempt of God and his Word and Seruants; thou that eueryevery way multipliest thy sinnes, remember what Dauid saith, Psal. 16. 4. Thou multiplyest and heapest vp thy sorrowes, euen wrath and fuell for thy selfe against the day of wrath. Thou that canst with a bold face braue out thy sinnes, and glorie in that thy hand is strong to practise vngodlinesse; and canst triumph when thou canst bring others to thy bent; thou shalt one day crie for sorrow of heart, and howle for vexation of spirit, Isa. 65. 14. and curse the day that euer thou knewest thy Companions, and with bitter lamentation shalt waile and gnash thy teeth at thy vnhappy condition, and all this in all eternitie. Oh, consider these terrors of the Lord, and be perswaded to turne to the Lord, seeke in time thy blessednesse in the pardon of sinne, that thou mayest escape all these things. Consider the end of all sinne in that one, Pro. 5. 3, 4. Though it be as an hony-combe in thy mouth, the end will be bitter as wormewood. And if now thou seest thy danger, but wilt runne on headlong vponupon all these sorrowes, excluded from all pity and mercy: say thou wast warned; the time commeth, wherein thou mayest be pitied but not helped, or rather, neither pitied nor helped, the Iudge hath said it, Behold, I come shortly, and my reward is with me, to render to eueryevery man according to his workes.
Secondly, if so many sorrowes, and they of this nature, belong to eueryevery wicked man, then it followes, that Vse 2.no sinne is small in it selfe, to eueryevery of which all these sorrowes belong. Our Text plainely teacheth, that they belong not only to Murtherers, Theeues, Adulterers, Lyers, Swearers, but also to ciuill honest men in the worlds account, if they be ignorant of the Word or wayes of God. To him that liues obstinately in any knowne sinne, that holds on for his profit or pleasure any practice condemned in the Word, and in his owne conscience, let him be neuer so ciuill, sober, sociable, peaceable, and harmelesse, all his ciuilitie cannot keepe off these sorrowes, if there be not knowledge of God, softnesse of heart, a teachable disposition, and an hungring after Gods mercy in Christ alone aboue all things in the world.
Where be the Papists, that teach some sinnes to be veniall in their owne nature, when as all these sorrowes Quoad reatum omnia peccata sunt paria, nisi fiat reconciliatio, Luther.are the wages of the least? Rom. 6. vlt. What meane others by their ridiculous distinction of Gnats and Camells in the matter of sinne, as though any were in it selfe a Gnat? some indeede in comparison of others are lesser in degree; and lesser in respect of disturbing humane societie then others; but in respect of God offended, the Law, and the Curse, which are all infinite, the sorrowes due to the least are infinite; which Christ must sustayne before he could remooue the least sinne. If a Gnat can be infinite, then some sinnes may be esteemed so many Gnats. How profanely and ignorantly doc they speake, who cānot abide these scrupulous fellowes that straine at Gnats and stand vponupon such nice points, as if they were the greatest matters, &c? But vvhere Gods Word bindes the conscience, he shall hauehave least sorrow that stands most strictly in the least things: He that is vnfaithfull in small things, will neuer be faithfull in great; and obserue these fond Haters of strictnesse in small things, ye shall see them stand neither vponupon small, nor great things to make any conscience of any, for the most part. Let no man aduenture on any sinne, because it is little: say not as Lot did of Zoar, Is it not a little one, and my soule may liue in it? for, let it be neuer so small a mote in thine eye, Gods law makes it a Mountayne: and thy presumption makes it swell, and thy continuance in it vponupon that ground, makes increase both of sin and of sorrow; no hole is so little, but vnlookt too will sinke a ship.
We weigh our sinnes often in a false ballance, and foolishly esteeme them by the matter wherein the offence is done: to eate an apple, oh, that is but a small thing, to sweare little oathes, to lie in small things, a little worke on the Sabbath, or a little play and recreation on the Lords day, or to gather a few sticks, oh, this is but a trifle. No, take heede of such resolutions, looke into the true glasse, and there see, first, that the person against whom the sinne is cōmitted, is infinite in mercy A true glasse to see thy sinne in.and power: now a smal thing against a Prince is high Treason.
Secondly, that thy owne malice and presumption makes a small thing great, as appeares in him that gathered sticks on the Sabbath. Wilt thou in so small a thing incurre the Lords so high displeasure? in other disputes we heare often, The lesse the thing commanded is, the greater is the contempt: besides, Thirdly, consider that the price paid for the least sinne, is the precious bloud of Iesus Christ. Fourthly and lastly, consider the weight of vengeance, and the gulfe of sorrow, into which the least sinne casteth the sinner, being vnsupportable and vnvtterable. Any one of these, well considered, argues no sinne to be small, and much lesse to be ventured on vponupon that conceit.
Thirdly, if this be the miserable estate of a wicked Vse 3.man then we see plainly that the wicked are not so happy as they thinke themselues. They thinke themselues the happyest men vnderunder the Sunne, because of their outward prosperity, and others flatter them, and Mal. 3. 15 We count the proud blessed, and they that worke wickednesse are set vp, and they that tempt God are deliuered: thus the prosperitie of wicked men often vnsettles and offends the godly themselues; but little reason they should stagger at it: If we can hold the truth of this doctrine, wee shall hauehave little cause to enuy his happinesse that is a wicked man, vnlesse we can account him happy, for whom the Lord hath prepared such changes and armies of sorrowes. And to see this truth more cleerely, we must know that nothing in the world can make a wicked man happy: for,
First, it is an error to say or thinke, that iniquitie and Why no wicked man can be happy.peace, sin and prosperitie, 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 thy selfe with God, and so shalt thou hauehave prosperitie, Iob 22. 21.
Secondly, all their happinesse is in outward things. Now all the parts of temporal felicitie are only good in them, which can vse them, as helps and instruments to eternall happines, and that good which is independing. Neither doth the matter, but that which giueth a forme to happinesse, make a man happy. Neither is it the hauing of things, but the happy enioying of them, that can make a man truely happy; which no wicked man can hauehave.
Why then doth God giuegive these things to wicked men?Quest.
First, to shew his bountifulnesse, Rom. 9. 22. Secondly, Answ.to shew that these be not things to be esteemed much. Why God giueth outward things to wicked men.Thirdly, to be as snares to themselues, and scourges for some others. Fourthly, to reward that little good that is in many of them.
Thirdly notwithstanding this temporall happinesse, a wicked man is for the present the Deuills prisoner: his fetters are indeede of gold, but he is chained to the day of iudgement, which commeth apace.
Fourthly, all his flourishes are vnhappy, in that they end in teares and sorrowes: God shall turne his meat in his belly, and make his Sunne to fall at Noone-day: for eueryevery graine of externall ioy, he shall be sure of a talent of eternall sorrow, when the sword of the Almightie 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 wouldest admire or pitie such a one. Well were it, if wicked men would weight their present estate with the future: surely, it would be a meanes to afray them from many sins, and preuent many sorrowes.
Fourthly, if such be the vnhappy state of the wicked, Vse 4.what great cause hauehave the godly …o be thankefull for their deliuerance from so manifold sorrowes? both vntounto God, who deuised a way to temper mercy with iustice; and to our Lord IESVS CHRIST, who was a man of sorrowes, and bore vponupon himselfe, and brake all these sorrowes for vsus. How glad will a man be, when he hath escaped a great danger that would hauehave made him heauie to death? How thankefull would we bee to that man, that would put himselfe betweene vsus and some deadly danger? but neuer was there such miserie as this escaped Psal. 126. 1. The Iewes were so glad of their deliuerance out of the Babylonish captiuitie, and their returne thence, that they scarce could beleeue whether it was not a Dreame: Our captiuitie was farre greater, being vnderunder the Curse of the Law, sold vnderunder sinne, Bond-slaues vntounto Satan, and Sonnes of Wrath: which bondage could wee rightly acknowledge, our deliuerance would bee farre more gratefull then it is. Our Deliuerer was not Moses, not Ioshua, not Zerubbabel, but the Sonne 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 backe againe. He by putting himselfe into the Prison of our flesh, and in that flesh by suffering that execrable death, and all the sorrowes of it, freed vsus from the guilt of sinne, appeased the wrath of God, abolished eternall death, and destroyed the Deuils Kingdome: Now, the Sonne thus freeing vsus, we are free indeed. Oh! the greatnesse of this deliuerance should astonish vsus, whereby we auoid those great and insuperable euils, which otherwise had for euer oppressed vsus.
Now in way of thankefulnesse, First, beware of turning backe to the seruice of sinne, and obey the precept giuen to the blind man, Thou art made whole, sinne no more.
Secondly, louelove him much, who hath forgiuen so much, Luc. 7. 47.
Thirdly, Studie to please him in all things, Psal. 116 8. Because thou hast deliuered my soule from death, mine eyes from teares, and my feet from falling; I will walke before the Lord in the Land of the liuing.
Fourthly, magnifie and speake of this great deliuerance and saluation, as the Church did, Psalme 126. 3. The Lord hath done great things for vsus, whereof wee reio yee: and say with Mary, Luc. 1. 49. Hee that is mightie hath done great things for me, and holy is his Name.
But hee that trusteth in the Lord, merciemercy shall compasse him.]
THis is the second motiue or enforcement of Christian obedience, wherein first consider the meaning of the wordes, Hee that trusteth in the Lord:] here is a description of a godly man by a Periphrasis: A godly man is not hee that wants all sinne, but he, that being a Beleeuer, manifesteth the fruit of faith in reposing himselfe vponupon Gods merciemercy as the rocke of his safetie.
Thus the Church is described, comming out of the Wildernesse, and leaning on her well-beloued, Cant. 8. 5. And the people of Gods delight are such as feare God, and attend vponupon his merciemercy. MercieMercy] hee sayth not, ioy, as in true opposition he should hauehave said: for ioy is properly opposed to sorrow, not merciemercy: but in this Word, First, he both includeth that; and Secondly, he noteth also the ground of the godlies reioycing, which is merciemercy, not merit. Thirdly, merciemercy also vpholds and preserues this ioy.
Shall compasse him] opposed to the many sorrowes of wicked ones: and it noteth, First, a full and complete felicitie of the godly.
Secondly, the large goodnesse of God towardes them, not giuing them onelyonly one blessing or merciemercy, or of one kind, but besetting them and meeting them at eueryevery corner with mercies.
Thirdly, that Dauid had here tasted abundantly of merciemercy, and hauing assurance of the pardon of sinne, had experience in his owne person, and here speakes of it according to his abundant sense of it.
Fourthly, that being now compassed with merciemercy, hee would allure and perswade eueryevery godly man to get the pardon of his sinne also, and that is merciemercy enough.
Out of this exposition ariseth this instruction, namely, that Hee that trusteth in God, shall hauehave a plentifull part in the Doctr.Hee that trusteth in God, shall hauehave abundant merciemercy.mercies of God: merciemercy shall compasse him. Psal. 103. 11. As high as the Heauens are aboue the Earth, so great is his merciemercy towards them that feare him. Psal. 125. 2. As the Mountaines compasse Ierusalem, so the Lord is round about his people. Zach 2. 5. The LORD promiseth to the Church, to bee a wall of fire round about her, and her glorie in the midst of her: Here are eueryevery where mercies, within and without. And the reasons of this point are these:
First, the godly are vessels prepared for merciemercy, Rom. Reasons. 1.9. 23. Whom God hath chosen to declare the riches of his glorie vponupon.
Secondly, where Gods comfortable presence is there are great mercies, because he is great in merciemercy, Isa. 55. 7. 2.and rich in merciemercy, Ephes. 2. 4. Where the Sunne is, there is abundant light, and where the Sea is, there must bee abundant water. Now Gods promise on his part, and the faith and trust of the godly on their part, holds God present with his people at all times.
Thirdly, the merciemercy that God sheweth to the godly, 3.is great in kind, because it is a speciall merciemercy, which is peculiar to them, flowing from speciall louelove. True it is, that the Lord is good to all, and his merciemercy is ouer all his worke, Psal. 145. 9. that is, there is no worke of his hands, which receiueth not from him some merciemercy: But that is but a generall merciemercy, as when the Sunne shines on the good and bad, and the raine fals on eueryevery mans ground: by this hee sends away the worst men with good gifts. But there is a speciall merciemercy reserued for the Elect, and reseruing the Inheritance for them: to these hee is not only a mercifull Lord, but a mercifull Father, a Father of mercies, rich in merciemercy: Psal. 103. 3. As a Father pities his Children, so the Lord pities them that feare him. A mercifull man pities his beast, much more his brother; but if his childe bee in distresse, his pitie is more inward and working as his affection is: such is the compassion of God towardes his Children, who is therefore sayd to hauehave bowels of compassion.
Fourthly, GODS merciemercy is great in quantitie and measure, it filleth all the space betweene the Earth and 4.Heauen, and all the distance betweene East and West; Psal. 103. 11. 12. so as if a man bee betweene Earth and Heauen, or within the quarters of eyther, this merciemercy must compasse him. Dauid shewes the vnmeasurable measure of it, Psal. 40. 5. O Lord, thou hast made thy wonderfull workes so many, that none can count in order to thee thy thoughts toward vsus: I would declare and speake of them, but they are more then I am able to expresse.
For the better cleering of the point, although wee can neuer set out the infinite mercies, with which God compasseth his Elect, yet wee may point at some of them, especially those speciall ones, which are peculiar to the godly, and which like the childrens bread, are not cast vntounto Dogges: it faring with the godly, as with a mightie rich man, that knowes no end of his wealth; Though hee cannot hauehave his eye ouer it all, yet his thoughts sometimes are vponupon his goodliest Mannors, his Treasury, his most precious Pearles and Iewels.
The kinds of this mercy towards the godly concerne eyther this life, or the life to come.
The first and chiefe merciemercy, the fountaine of all, is, that euen in this life God hath pleased to afford vsus himselfe Mercies intayled to the godly.the chiefe good; that himselfe is become our portion, Psal. 16. 5. and that the soules of his people can rest and stay themselues in him alone, and ioy in the light of his countenance, when the World doth what it can to make them miserable. Psalme 73. 25. Whom hauehave I in Heauen but thee? and whom hauehave I in comparison of thee? My flesh faileth, and my heart also, but God is the strength of my heart, and my portion for euer. Now can an Hypocrite euer reioyce in God? or, what comfort can he hauehave in God, who is not in couenant with him? heere then is a speciall mercy, without bound or banke, euen infinite as God himselfe is.
Secondly, from hence flowe all other mercies that we enioy as streames of it: first, temporall, concerning this 1. Temporal.present life, as health, life, liberty, wealth, peace, prosperity, good name, &c.
Oh but the wicked hauehave all these.
True, but, first, not in a right tenure, they are vsurpers, Obiect. Answ.they hauehave no right in themselues, no part in Christ to recouer it. Secondly, not by vertue of any promise or couenant. Thirdly, not in any holy or sanctifyed vse: for, To the impure all things are impure. Fourthly, none of their prosperity is ioyned with Gods louelove, but his hatred, which is a secret poyson in them: whereas, Psal. 35. 27. the Lord loueth the prosperitie of his seruant; he ioynes them both together.
Secondly, spirituall things; euen in these also how hath 2. Spirituall.God compassed vsus with mercies euen for the present?
First, What a world of mercy was, and is in that one gift of his Sonne, to bee our reconciliation, when we were firebrands of hell, that the blessed Sonne of God would descend from the glory of heauen, and giuegive himselfe to the death of the Crosse, and the paines of hell, to redeeme vsus from all iniquitie? The Apostle conceiues of this as of a rich mercy, Ephes. 1. 7. by whom (saith he) we hauehave redemption through his bloud, euen the forgiuenesse of sinnes according to his rich grace. This is the com passing mercy meant in our text, euen redemption from sinne by Christ, both from the guilt and punishment of it; a free mercy, a full mercy, an Ocean of mercy, drawing vsus out of a gulfe and bottomlesse sea of sorrowes euerlasting. Dauid amplifyeth this mercy, Psa. 86. 13. Great is thy mercy towards mee: for thou hast deliuered my soule from the lowest hell.
Secondly, What an infinite mercy, peculiar to the godly, is that of his spirit to take vp our hearts for his temples, when wee were spiritually possessed of the deuill? by the same spirit hee doeth daily cleanse vsus, and wash vsus, and beautifyeth our soules with heauenly graces; teacheth vsus, leadeth vsus into all trueth, comforteth vsus with heauenly consolations in all distresses. What a great mercy was it, when Christ opened the eyes of the blinde, or healed the deafe and lame, yea or when hee raised Lazarus being dead? but God, regenerating vsus by his Spirit, doeth all these for vsus: he giues sight to vsus being blinde, sayth to our deafe eares, Be open, yea restores vsus to life being dead in trespasses and sinnes, and makes vsus able to mooue and stirre in good wayes. Those great workes of the Sonne of God were all miraculous; but heere is a miracle aboue them all, yea one mercy consisting of many miracles.
Thirdly, What a mercy is it, not onelyonly to giuegive them his word (as hee doth also to the wicked) but also to make it the immortall seede of their new birth, and the syncere milke to feede them? to make it a preseruatiue from many great sinnes, which the wicked daily commit, open and secret? to put it into their handes as a sword to cut off Satans temptations? to make it vntounto them a rule of faith, and a rule of life, able to make the man of God perfect to eueryevery good worke? to make it a sound stay and comfort, to support them in all their troubles; wherein else they must needs sinke? In this respect the child of God is compassed with a multitude of mercies, all which the wicked are strangers vntounto.
Fourthly, What an inexhaust treasure of mercy is it, that the godly enioy? that whereas God heareth not sinners, that is, wicked ones, he not onelyonly giueth them leaue to come freely to the throne of Grace, to aske any good thing for them, but also much assurance in their soules of obtaining any thing they aske, because of his promise, Aske, and yee shall hauehave. If earthly fathers can giuegive good things to their children, much more will our heauenly Father giuegive, not onelyonly what we aske, but euen abundantly aboue that we are able to aske or to thinke, Ephes. 3. 20. Can that man bee other then beset with mercy, who hath a meanes to get within Gods storehouse and treasury when hee will? Can hee, that is able by the prayer of faith with Israel to preuaile with God, want abundance of blessings? Great is the power of feruent prayer for mercy: It can obtaine and force the sunne to stand still; It can commaund the cloudes to raine, or not to raine; It can get children for the barren, and life to the dead; and if our prayer be weake, Christs intercession hath power enough for vsus, Iohn 11. 22, 42. Oh that wicked men knew the power of prayer! how quickely then would they come to Gods mercy-gate?
Fiftly, What a mercy is it, peculiar to the Saints, to hauehave peace of conscience, and ioy of their estate? that whereas wicked men are often vexed; euer lyable to infinite horrors, feares, and inward torments, which are the beginnings of hell, they beeing iustified by faith, hauehave peace with God, the spirit of bondage and feare and tumult is gone, and the spirit of adoption dwells in their hearts, which makes them cry, Abba, Father, Rom. 8. 15. And whereas the wicked hauehave no peace, but a senslesse vnfeelingnesse of their estate, the godly hauehave peace in them, which (as the Apostle saith) passeth vnderstanding; because, first, neither can the vnderstanding of man sufficiently conceiue it. Secondly, neither can the vnderstanding of man sufficiently esteeme or prize it according to the worth and value of it: plainly implying it to bee such a mercy, as for the greatnesse ouerwhelmes him that hath it, an infinite and vnbounded mercy, called the peace of God, which hee beginneth and maintaineth heere, and perfecteth and preserueth for all eternity.
But how standeth this with all those euills and miseries, with which the godly are beset in this life? Can they Obiect.be beset both with misery and mercy too?
This is a sixt and last merciemercy therfore special to them, Answ.that they are neuer more compassed with merciemercy, then Godly neuer more compassed with mercy, then when cōpassed with miserie.when they seeme most miserable. Habak. 3. 2. The Lord in iudgement remembreth merciemercy.
For, first, nothing is properly euill but that which comes from diuine reuenge: but nothing comes so vponupon the godly: Christ hath carried away all the reuenge of their sinnes; so that their crosses come from merciemercy. Secondly, they are attended with mercy; for God hath first fitted his seruants for afflictions, before he brings them: Religion hath patience, which, if the house be not filled with plenty, makes a sallet of green herbs more daintie, thē the sweetest dishes of wicked men; it hath strength, aboue which the triall shall not be; it hath subiection and silence to God, and can blesse him both in giuing, and in taking away. Thirdly, Gods mercy reioyceth in iudgement against iudgement, three waies; first, magnifying himselfe: secondly, training his chosen: thirdly, teaching others: and all by the troubles of his children.
The first in two respects: first, when iudgement begins at Gods house, he declares his hatred against sinne, and mercifully by them forewarnes the wicked of their danger: For, if iudgement begin there, where shall the wicked appeare? Secondly, hee most manifesteth his power in his childrens weakenesse, in supporting their soules and bodies: Now if his power and merciemercy were not aboue the iudgement, they should perish in it.
Secondly, he traines and betters his children, which is great merciemercy by the iudgement: first, he scowres and purgeth their sinne; afflictions are as Gods laundrie, wherin his children by beating, scowring, and rubbing are made whiter and whiter. Venimous creatures breed not in winter, nay, a sharpe winter kils the Vermine; so afflictions nip and stay our corruptions: This is another merciemercy aboue the iudgement. Secondly, by them hee exerciseth and stirreth vp the grace that is in them, as the winde blowes vp the sparkes of fire, yea, manifests the synceritie of their hearts to themselues and others; for a man is that indeed which he is in triall. Thirdly, he fits them by afflictions, to comfort others in triall with the same comforts wherewith hee hath comforted them. A great merciemercy to fit them to mercifulnesse, and to set out Gods merciemercy to others: See Exod. 23. 9. Fourthly, he teacheth them to esteeme more of his blessings in the want of them.
Is there not an ouer-ruling merciemercy in all this, that whereas afflictions are in themselues euill, and reuenges of sinne, yet they make the godly better? now, whatsoeuer makes vsus better, is from a hand of merciemercy.
Thirdly, the Lord by his seruants trouble would God offreth to teach vsus many things by the troubles of his seruants.teach all: first, that the euils, chiefly esteemed so in the world, are not so indeed; for the godly are exempted from the greatest euils; if only wicked men were blind, blindnesse would bee thought a fearefull iudgement, therefore (to confute that) Isaac must bee blinde. Secondly, how such euils should be borne. It is a merciemercy, that by the godly the world may bee taught how to beare the hand of God. Thirdly, an infallible marke of the resurrection, Luc. 16. 25. Sonne, remember that thou in thy life time receiuedst thy good things, and Lazarus euill things, therefore now hee is comforted, and thou art tormented. Fourthly, that all their miseries end in merciemercy, and are turned to their best: Marke and consider the godly man, for his end is peace; his light afflictions are recompensed with an eternall weight of glory. From all which we may conclude, that if godly men in the midst of their miseries, bee so compassed with merciemercy, in the beginning, carriage, and conclusion of them, that the doctrine propounded is most true.
But if we turne our selues to the second branch, and Mercies meeting vsus in the life to come.consider those kindes of mercies which shall meete vsus in the life to come, we can looke no way but we are intrenched with such mercies, as eye hath not seene, nor eare heard, neither can enter into the heart of man to conceiue, much lesse can wee speake of them as they are, but must breake out into Dauids admiration, Psal. 31. 9. O how great is that goodnesse which thou hast layd vp for them that feare thee!
But yet as Moses wee may see the good land a farre off, and with the searchers let you see by a cluster or two, and giuegive a taste of the good things therin: If God louelove vsus (sayd they) he will bring vsus vntounto it; so many as God loueth, shall be brought to it, and, not onelyonly taste (as here) how good and gracious God is, but shall drinke plentifully of the riuers of his house: for with him is the Well of life, and in his light wee shall see light.
First, how can the Elect but be compassed with merciemercy, 1. Priuatiue.when all the miserie and sorrow, with all the causes and effects, wherewith they are now compassed, shall be abolished, and vtterly chafed away? Now we are vexed with the remembrance of euils past, with the sense of euils present, and with the feare of euils to come: but all these first things must passe away, and all teares must be wiped from our eyes. In our bodies, all weakenesse, naturall infirmitie, sickenesse, labour, mortality, and corruption shall bee remooued: they shall need neither meate nor cloth, for which here we toyle so much, nor Marriage, nor Physicke, nor sleepe: there shall be no care for the familie, no toyle in the calling, (for they rest from their labours:) no labour spent in teaching or learning, in preaching or hearing: mortalitie hath put on immortalitie, and death being destroyed, it can dye no more. The soule shall be from all sinne and sinfull passions, from ignorance, vnbeliefe, pride, enuie, and all the workes of the flesh; yea, not onelyonly from sin, but from the power of sinning; the will hath no freedome to euill, being perfectly freed to good, neither can the affections set themselues vponupon any other obiect. In our names we are now lyable to many contumelies, and reproches, and slanders, as our Lord himselfe was numbred among the wicked. Hee was not knowne, no more are wee: but then shall our innocencie breake out as the light, and it shall be manifest what we are. 1. Ioh. 3. 2. When Christ our Head shall appeare, we also shall appeare with him in glory. Now wee are in spirituall combat, but then wee shall bee perfectly freed from the deuil, from his Angels, from sinne and sinners, from the world and the lusts that are in it, and God shall fully and finally tread Satan vnderunder our feete.
Secondly, If wee be so happie in Priuatiue mercies, 2. Positiue.what shall we be in Positiue? how shall we be compassed with them?
First, how shall wee be beset with merciemercy, yea, and glory, in enioying the immediate fellowship and vision of God, in whose face is fulnesse of ioy, and at his right hand pleasures for euermore? If a man had all the paines of hell vponupon him, this blessed vision of God would make him an happie man. We see God now, but as in a glasse, and yet that sight of him vpholds vsus in all our troubles: how much more shall we be fully happy, when we shall see him as he is, face to face? euen so fully, as, being glorified, we shall be capable of: So many mercies compasse the Elect in this one, as, if I had a thousand tongues, and should doe nothing but speake them till the day of Iudgement, I could not recount them.
Secondly, what a wonderfull merciemercy shall compasse vsus in our immediate vnion and coniunction with Christ our Head, by which we shall be like him? not like him as he was a man of sorrowes, and in the shape of a seruant; (for thus he was like vsus:) but like him as hee is now, the glorified Head of his Church; not equall to him, but like him, both in soule and body. Our soules Similes non pares.perfect in knowledge, holinesse and righteousnesse, and standing in a perfect image of God, like to the perfect holinesse of Christ himselfe. Our bodies clothed with beauty, strength, shining, agilitie, and glorie as his is; He walketh in white, so shall wee; His face is shining and glorious, so shall ours; As hee sits on his Fathers Throne, so shall we sit with him in his Throne, Reu. 3. 21 If the hungring after this vnion make vsus blessed, what shall the enioying of it doe?
Thirdly, Who can tell or reck on the summe of those mercies that we shall enioy in respect of that glorious inheritance of the Saints in light? when wee shall bee heires annexed with Iesus Christ, not of a House, or Mannour, or Lordship, but of a Kingdome; and that not an earthly Canaan, flowing with milke and honie, but of a Kingdome passing all earthly Kingdomes and inheritances, in those foure properties which the Apostle expresseth, 1. Pet. 1. 4. first, Immortal; secondly, Vndefiled; thirdly, Not withering; fourthly, Reserued for vsus in heauen.
Here is the crowne of all mercies, amplified in these respects: first, in that it is prepared by God from the beginning of the world. Secondly, from the place, which is the pleasant Paradise of God, the new Ierusalem, the Citie of God, full of peace, sweetenesse, and safetie. Thirdly, from the company, God and Christ, the holy Angels, the Spirits of iust and perfect men that euer hauehave liued or shall liue. If it bee an honour to liue in the presence and fellowship of honourable persons vponupon earth; how much more, to enioy the glorious presence of God, and the glorified Saints of God in heauen? and yet this honour hauehave all his Saints. Fourthly, in respect of the conueniencie and sufficiencie of all things to be be desired; there can be no want; for The absolute sufficiencie of future happinesse.God shall be all in all: as,
First, Stately habitation, Ioh. 14. 2. In my Fathers house are many Mansions, and I goe to prepare you a place: it is a lightsome Citie; for the Lambe is the light thereof, Reu. 21. 23.
Secondly, Foode fit for great personages; the Tree of life which is in the middest of the Paradise of God; they shall eate of that hidden Manna, Reu. 2. 17. and their drinke shall be of the water of the Well of life; so as, Reu. 21. 6.being without all bodily meate and drinke, they shall neuer hunger not thirst any more.
Thirdly, Apparell; long white Robes, washed in the bloud of the Lambe, such garments, as great Princes vse. Their Pysicke is the leaues of the Tree, which cure the Nations.
Fourthly, Pleasure, and sweete repose in the bosome of our Father, where children take greatest delight, and ioy in the presence of the Lambe. If the wise men, seeing but the Starre of Christ, reioyced with great ioy, how much more shall wee, seeing himselfe, and that in his glory and aduancement? oh, what ioy and delight shall there bee in the Kings marriage, and in the meeting of so many good friends together? Adde hereto the testification of ioy, when, as at such meetings there are the voyces of singing men and singing women; the Saints shall sing a new song, euen the song of Moses and of the Lambe, Reu. 5. 9. and there shall be the musicke of Harpes, and Viols; that is: all kinde of heauenly melodie and harmony, such as the sweetest musicke may not be compared vntounto: through our peace with God, and his Angels and Saints, and perpetuall peace from Satan and wicked ones. Our ioy shall not be interrupted by losse of any friend, nor feare of any enemie.
Fiftly, Wealth. In Salomons dayes gold and siluer were as the stones in the streets of Ierusalem, but heere the walls and pauement of this new Ierusalem, and all is beaten gold: no Saint shall know the end of his wealth, eueryevery one shall confesse his lines to be fallen in a goodly ground, and that he hath a goodly heritage, eueryevery child of God is now in Gods treasure-house, and what can he want? Oh that our eyes were open to see the riches of this glorious Inheritance of the Saints! as the Apostle prayeth, Ephes. 1. 18.
Sixtly, Authority and glory, noted by sitting on Christs Throne, by the Crowne of righteousnesse, a Crowne of life, the Kingdome of our Father, the Kingdome vnshaken, wherein all shall bee Kings and Priests to God.
Seuenthly, Continuance of all: it is an eternally weight of glory; for quantity a weight, for quality eternall, 2. Cor. 4. 17. I will make him a pillar in the house of my God, Reu. 3. 12. I will not blot out his name out of the Booke of life, vers. 5. Heere is eternall soundnesse, and sound eternity.
Doeth the Lord thus compasse the godly with such Use 1.mercies? Oh then labour to be godly men, and such as trust in God, to whom all these precious promises are made. Psal. 36. 6, 7. Oh how excellent is thy mercy? therefore the children of men shall trust vnderunder the shaddow of thy wings.
Oh but then all shall bee well, if all these mercies Obiect.shall compasse him that trusts in God; for, who trusts not in God?
Take heed thy trust prooue not presumption, try thy trust before thou trustest vntounto it, try it by these properties:Answ.
First, It hath a constant course and proceeding in godlinesse, which no trouble can dismay or breake off. Psa. 44. 17. 18. All this is come vponupon vsus, yet do we not forget thee, our heart is not turned backe, nor our stepps gone out of thy paths. 1. Tim. 4. 10. Therfore we labor and suffer, because we trust in the liuing God.
Secondly, a faithfull endeuour in the meanes that serue Gods prouidence, there are none so diligent therein as they that trust in God.
If thou trustest in God as thou sayest, then thou hearest, beleeuest, and practisest the word; thou shewest thy selfe a child of God and of the Church: else, say what thou canst for thy selfe, and compare thy selfe with the best, thou trustest not in God.
Thirdly, if thou trustest in God, thou withdrawest thine eyes from thine owne, and all other inferiour meanes, and canst as quietly waite vponupon God in want of meanes, as in hauing them, and hauing them, art as if thou hadst them not: Thou art farre from leaning vponupon thine owne wisedome, if thou trust in the Lord. Prou. 3. 5. Bee not Wise in thine owne eyes, but trust in the Lord: thou art resolued, that if the Lord helpe thee not to thy hearts desire, all the helpes in the world cannot doe it.
Againe, if thou hast not the meanes, thou thinkest the Lords mercifull promise is meanes enough, thou discomfitest not thy selfe; nor in defect of meanes fretst thy selfe how to compasse them: as the eye of the maid is vponupon the hand of her Mistresse, so thy soule attendeth, and waiteth vponupon the hand of God. If thou trustest, thou first beleeuest, and if thou beleeuest, thou makest not haste.
Fourthly, looke what it is, in which thou trustest, that hath thy heart, thy affections of louelove, ioy, and desire aboue all things; if it be God, then thou hast made God thy God, and onelyonly portion: the voice of the Church is, This is our God, and wee will waite on him. Abraham trusted in God, when he preferred the commandement of God before Isaaks life: so if thou preferrest the pleasing of God before thy chiefe ioy, and grieuest most when thy heart is ready to make any thing thy portion but God; and when by sinne thou hast prouoked him to hide his face or stand aloofe from thee, then say thou trustest in God, and not before. True it is, that the godly hauehave some failings, and slidings from these rules, but yet hereunto they striue, and in some comfortable measure attaine.
Now if these bee the practices and qualities of such as mercy belongs vntounto: wee see easily by the contrary, that there bee sundry kindes of men, to whom the Lord doth couenant wrath, as,
First, many ciuill men who content themselues without the knowledge of God: they say they meane well, and doe no man harme, liue in peace with their neighbours, and follow their Church as others doe; yet hauehave no care of religion but for fashion; they say they trust in God, but doe not, because they vse not the meanes, nor walke in the way of faith and repentance, nor in the conscionable hearing and obeying of the word.
Secondly, such as walke stubbornely against God, and the meanes of Saluation, mercy belongs not to these.
How know you that?
Well enough: first, out of the text, which saith, Mercy belongs to him that trusteth in God: Now he that trusteth in God, walketh on in a course of godlinesse, and cannot stand out against God. Secondly, by an expresse text, Deut. 29. 20. He that heareth the curses of this law, and yet blesseth himselfe, saying, Though I walke in the stubbornnesse of my heart, the sword shal not come neer me, I will not be mercifull to that man, saith the Lord.
Secondly, heere is a great comfort for the godly, Vse 2.who hauehave no small security hence, that whatsoeuer their outward estate is or may bee, Gods mercy compasseth them as the hilles compasse Ierusalem: see it in some instances:
First, If Satan assault vsus on eueryevery side with temptation, to vex and disquiet vsus with inward feares, he shall not hauehave so nimble eyes to spy our weaknesse, as the eye of the Lord to spy meanes to strengthen vsus. Let him obiect the greatnesse and infinite number of our sinnes; yet hee shall but amplifie the great merciemercy of GOD which is greater and more large then all the sinne and miseries in the world. Thus Moses comforteth GODS people, Deut. 4. 31. The Lord thy God is a mercifull God, he will not forsake nor destroy thee, nor forget the Couenant of thy Fathers, which he sware vntounto them.
Secondly, If vnmerciful men compasse them and come about them like Bees, Psal. 118. 12. and sharpen their stings, yet the mercies of the Lord are neerer them, then that they can hurt them. Thus Dauid comforted himselfe, Psal. 86. 14. 15. O, Lord, the proud are risen against mee, but thou Lord art strong, and mercifull, gracious and long-suffering, and a pitifull God.
Thirdly, If a man should conflict with Gods owne hand, by inward temptations or outward tryals, of sicknesse, pouertie, persecution, if hee were so beset as hee could see nothing but troubles without, and feares within, now is the time to mound and fence himselfe with this comfortable Doctrine, that euen now GODS mercies doe guard and compasse him; seeing he cannot deny himselfe, nor faile of any of his promises. Dauid when he was to chuse one of the three Rods of GOD, the Sword, Famine, or Plague, he chose to fall into the hands of God, because he is mercifull, 2. Sam. 24. 14.
Hee may afflict and chasten vsus a while, and for a moment seeme to forsake vsus, but with great compassions he will gather vsus, Isa. 45. 7. 10. For, Hee chides not alwayes, neyther retayneth hee his wrath for euer, Psal. 103. 8.
Fourthly, If a man were in the hands of Death, and the Messengers thereof had already taken hold on him, as on Hezekiah, yet, euen then hee need feare none ill, seeing Gods mercies compasse him: this is euer our couer, though wee cannot alwayes see it, as Elisha his seruant saw not the great mercies of God compassing him and his Master; euen then when we know not, GODS merciemercy is all about vsus, there are still more with vsus then against vsus, our Mountaine is alway beset with Heauenly Warriours.
Was Ionas euer more compassed with mercies then when he was in his owne sense cast off, and compassed with Waues and Weedes? Was Israel euer more compassed with merciemercy, then when they were compassed with Mountaines, Sea, Enemies, Death, and deadly things? these our extremities are Gods oportunitie.
Nay, fiftly, suppose a man were in the house of death, in the graue, yet, euen this separates not from GODS mercies, which being eternall leaue vsus not in death, but, when we are most compassed with dust and corruption, shall then bee most abundant and mightie for vsus.
Oh, therefore let so many as trust in God flye in all their straits to this Sanctuarie, which can make not onelyonly Deaths forerunners, but euen Death it selfe welcome, which depriues vsus of all things else but this merciemercy, into the full estate of which it setteth vsus.
Thirdly, labour aboue all things in the World to get Vse 3.part in this merciemercy, by getting assurance of the pardon of sinne; get this, and thou gettest a merciemercy reaching vp to Heauen, a Crowne of Blessings, a plentifull Redemption: Our Prophet here cals it a compassing merciemercy: for a godly man thinkes not himselfe compassed whith merciemercy, when hee is compassed onelyonly with outward blessings, when GOD hath hedged about his house, and hee hath wealth to tumble in (though the World breathe after nothing else:) but when he hath a voyce telling him, that God in Christ is mercifull to his sinne, and hath couered his iniquitie: oh, now thinkes Dauid himselfe compassed with merciemercy, and not before, although hee was a King, and had all outward things to his hearts wish. Zacheus had merciemercy enough when saluation was come to his house, hee neuer got so fast before, as now hee forgoes and restores, hee was neuer compassed with mercy till now, though he was a great rich man, neuer so rich as now when hee was impouerishing himselfe to entertaine Christ in his house and heart.
Iaakob when hee saw Iosephs face, his best beloued sonne, Now (sayth hee) I hauehave enough, let mee now dye, seeing I hauehave seene my sonne Iosephs face: How much more shall wee hauehave enough to see the face of the well-beloued Sonne of God, yea and of God himselfe, in that wel-beloued one, appeased and fully pacified! Simeon hauing seene Christ with his eyes, and held him in his armes, Now, Lord, (sayd hee) let thy seruant depart in peace; for mine eyes hauehave seene thy saluation: But to see Christ by the eye of faith, and hold him in our hearts, will make death much more welcome to vsus; we shall thinke we hauehave enough: the sweet sense of it within will frame the mouth to speake plentifully of it, as our Prophet doth in this place. Neyther can any good heart eyther lightly account or speake slenderly of such a mercy, neyther content it selfe with slight meanes to get it, or with superficiall phrases in holding it. In a word, if once we can claspe hold on this mercy of God in pardoning our sinnes, we could desire euen to liue no longer in this World, were it not to come to a more full sense and fruition of it.