A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

Now if my power were answerable to my will, I would teach you this art. Posse mihi Is tribuat qui mihi velle dedit. To dispose this discourse of memory into some method, lest it be confounded in that should teach it. The object of memory specified in the Text, is double; the estate of sin wherein we lay polluted, and the estate of cleansing wherein we stood recovered. So that the point is here confined to sins or good works. For our sins, let us first learn how to remember them, and then how we may forget them.

Now if my power were answerable to my will, I would teach you this art. Posse mihi Is tribuat qui mihi velle dedit. To dispose this discourse of memorie into some method, lest it be confounded in that should teach it. The object of memorie specified in the Text, is double; the estate of sinne wherein we lay polluted, and the estate of cleansing wherein we stood recovered. So that the point is here confined to sinnes or good workes. For our sinnes, let us first learne how to remember them, and then how we may forget them.

First, for their remembrance; Chrysostom says, nothing more helps us forward in a good course, than the frequent recognition of our sins. David specially entitleth the 38. Psal. a memorandum. A Psalm of David to bring to remembrance. Upon good reason saith Euthymius, because he made it when he called his sins to remembrance. Cum commissa olim a se delicta memoria repeteret, Ver. 4. My iniquities, &c. Paul thus remembers his former sinfulness of life;^a I was a blasphemer, &c. and so he became more zealous to save sinners than before he had been furious to kill the godly. Quod fecit Saulus, patitur Paulus: of a violent persecutor, he became a valiant sufferer. Our sins are innumerable,^b who can tell how oft he offendeth. Thou rememberest not the sins of one day, how great a mass have many days made up!³ too great a bottom for one hours sorrow to ravel out. Have you forgotten the wickedness of your fathers, and your own wickedness that you are not humbled even unto this day? If we forget our sins, God will remember them. The wicked man would put out the eye of knowledge, & stupefy the memory of infinite comprehension:^c He says in his heart, God hath forgotten. But, These things hast thou done, and I kept silence: therefore thou thoughtest that I was altogether such a one as thy self: but I will reprove thee, and set them in order before thine eyes. The forborne debtor may forget, but the forbearing Creditor remembers: every parcel is set down in his book. Ahab had forgot Naboth's blood, but God remembers it. Joab had forgot the murder of Abner and Amasa; but David chargeth Solomon to remember it:^d Let not his hoary head go down to the grave in peace. But if we remember our sins in the day of repentance, God will forget them in the day of vengeance. He will answer as Cato to him that stroke him in the Bath, and afterwards submitted himself to his mercie; Non memini me percussum; I do not remember that I was smitten. Ananias pleaded against Paul, Act. 9.13. Lord remember how much evil he hath done to thy Saints: but the Lord answers, Oblitus sum, he is my chosen vessel. ^eThe times of this ignorance God winked at, but now he commandeth all men every where to repent. Repent then, and all shall be forgotten. At what time soever, what sinner soever, shall turn from what sin soever, heartily;

First, for their remembrance; Chrysostome saies, nothing more helpes us forward in a good course, than the frequent recognition of our sinnes. David specially intitleth the 38. Psal. a memorandum. A Psalme of David to bring to remembrance. Vpon good reason saith Euthymius, because he made it when he called his sinnes to remembrance. Cum commissa olim a se delicta memoria repeteret, Ʋer. 4. My iniquities, &c. Paul thus remembers his former sinfulnesse of life;^a I was a blesphemer, &c. and so he became more zealous to save sinners than before hee had beene furious to kill the godly. Quod fecit Saulus, patitur Paulus: of a violent persecutor, he became a valiant sufferer. Our sins are innumerable,^b who can tell how oft he offendeth. Thou remembrest not the sins of one day, how great a masse have many dayes made up!³ too great a bottome for one houres sorrow to ravell out. Have you forgotten the wickednesse of your fathers, and your owne wickednesse that you are not humbled even unto this day? If we forget our sinnes, God will remember them. The wicked man would put out the eye of knowledge, & stupefie the memory of infinite comprehension:^c He saies in his heart, God hath forgotten. But, These things hast thou done, and I kept silence: therefore thou thoughtest that I was altogether such a one as thy selfe: but I will reprove thee, and set them in order before thine eyes. The forborne debter may forget, but the forbearing Creditor remembers: every parcell is set downe in his booke. Ahab had forgot Nabaoths bloud, but God remembers it. Ioab had forgot the murder of Abner and Amasa; but David chargeth Salomon to remember it:^d Let not his hoary head goe downe to the grave in peace. But if we remember our sinnes in the day of repentance, God will forget them in the day of vengeance. He will answere as Cato to him that stroke him in the Bath, and afterwards submitted himselfe to his mercie; Non memini me percussum; I doe not remember that I was smitten. Ananias pleaded against Paul, Act. 9.13. Lord remember how much evill he hath done to thy Saints: but the Lord answers, Oblitus sum, he is my chosen vessell. ^eThe times of this ignorance God winked at, but now he commandeth all men every where to repent. Repent then, and all shall be forgotten. At what time soever, what sinner soever, shall turne from what sinne soever, heartily;

1. a1 Tim. 1.13.
2. bPsal. 19.12.
3. 3Jer. 44.9.Ier. 44.9.
4. cPsal. 10.11. Psal. 5•.21.
5. d1 King. 2.6.
6. eAct. 17.30.

I will put all his wickedness out of my remembrance: the Lord will forget it, Heb. 8.12. I will be merciful to them, and their sins I will remember no more. But it is the Holy Ghost,^f that brings all things to our remembrance. Now this holy spirit of memory, teach us thus to remember our sins: that we may think of them with penitent sorrow, and God forget them to our eternal joy.

I will put all his wickednesse out of my remembrance: the Lord wil forget it, Heb. 8.12. I will be mercifull to them, and their sinnes I will remember no more. But it is the Holy Ghost,^f that brings all things to our remembrance. Now this holy spirit of memorie, teach us thus to remember our sinnes: that we may thinke of them with penitent sorrow, and God forget them to our eternall joy.

1. fJoh. 14.26.Ioh. 14.26.

They which dye cloth, do not immediately change one contrary into another; but first turn white into an azure, then make it a puke, &c. so we can never hold colour, or have our integrity died in grain, but by mediate degrees. Nisi dediscimus benè, quod dicimus non benè, Lirinens. What we did ill get, we must well forget: and happily unlearn what we did unhappily learn. They that work in wax, cannot form a new impression, but by defacing the old: till Satan's image be extinguished, CHRISTS cannot be imprinted in us. We must forget the wilderness, that we may dwell in Canaan. Faith is that fair Helen, which drinks to us in a cup of Nepenthe, and says;^h There shall be no more sorrow; for vetera transierunt, the former things are passed away. The hearty draught of the living fountain, shall make a man not to remember the days of his life; because God answereth him in the joy of his heart. The Scripture is full of this language, Esa. 43.18. Remember not the former things, neither consider the things of old. There are some dissolute persons, that laugh at the memorial of their sins: shall they not weep tears of blood for those smiles? Woe be to them that thus laugh, for they shall weep. When they are past committing,² they applaud themselves in recounting, in reporting their aspersions of fraud, blood, or lust:ⁱ they glory in their shame. They remember that on earth laughing, which they must remember in hell howling. This is a cursed commemoration; when an old man shall glory in his former whoredoms, boast his homicides; yea perhaps (if it be possible) make himself worse than ever he was. Some men lie to save their credits; and that is as if one should wipe his mouth on his sleeve to spare his napkin. But this man tells lies to increase his discredit; and to fill up the measure of his torments. As if his damnation could not otherwise be heavy enough, his tongue shall make up the weight which his hands failed to accomplish. Here is a damnable remembrance of sin; not by penitence to cleanse the soul, but by impudence, more to foul it, Psal. 52.1. why boastest thou thy self in mischief.

They which dye cloth, doe not immediately change one contrary into another; but first turne white into an azure, then make it a puke, &c. so we can never hold colour, or have our integrity died in graine, but by mediate degrees. Nisi dediscimus benè, quod dicimus non benè, Lirinens. What we did ill get, we must well forget: and happily unlearne what we did unhappily learne. They that worke in waxe, cannot forme a new impression, but by defacing the old: till Satans image be extinguished, CHRISTS cannot be imprinted in us. We must forget the wildernesse, that wee may dwell in Canaan. Faith is that faire Helen, which drinkes to us in a cup of Nepenthe, and saies;^h There shall be no more sorrow; for vetera transierunt, the former things are passed away. The hearty draught of the living fountaine, shall make a man not to remember the daies of his life; because God answereth him in the joy of his heart. The Scripture is full of this language, Esa. 43.18. Remember not the former things, neither consider the things of old. There are some dissolute persons, that laugh at the memoriall of their sinnes: shall they not weepe teares of bloud for those smiles? Woe bee to them that thus laugh, for they shall weepe. When they are past committing,² they applaud themselves in recounting, in reporting their aspersions of fraud, bloud, or lust:ⁱ they glory in their shame. They remember that on earth laughing, which they must remember in hell howling. This is a cursed commemoration; when an old man shall glory in his former whoredomes, boast his homicides; yea perhaps (if it be possible) make himselfe worse than ever he was. Some men lie to save their credits; and that is as if one should wipe his mouth on his sleeve to spare his napkin. But this man tells lies to encrease his discredit; and to fill up the measure of his torments. As if his damnation could not otherwise be heavy enough, his tongue shall make up the waight which his hands failed to accomplish. Here is a damnable remembrance of sinne; not by penitence to cleanse the soule, but by impudence, more to foule it, Psal. 52.1. why boastest thou thy selfe in mischiefe.

1. hRevel. 21.4.
2. 2Luk. 6.25.
3. iPhil. 3.19.

No, but if thou hast had a flux of malice, as that woman a flux of blood,¹ 12. years; now being cured, forget that bloodiness. If thou hast been depressed with worldliness, as another woman with a spirit of infirmity, 18. years. Now being rectified, forget that crookedness. Though blind from thy birth, as the man,² Joh. 9. now having thine eyes opened, forget thy former cecity. Though formerly deaf and dumb, upon CHRISTS Ephata, forget those orbities.³ Though thy charity were dried up, like that mans withered hand, Matthew 12.10. yet now upon the restitution of it, forget all dryness and niggardice.⁴ Though thou wert a cripple from the womb, yet now being recovered, forget all limping and halting with God. Though buried in the grave four days, yet now being revived, forget all deadness in sin. Though before tormented with seven devils, as Mary Magdalen; yet being dispossessed, forget the devil and all his works. Forget Babylon, but remember Jerusalem, Psal. 137.5. If I forget thee, O Jerusalem; If I do not remember thee; let both my hand and mouth miscarry, and forget their offices. Forget thy old sinful life;^k So shall the King greatly desire thy beauty. Forget not the mercies of God, lest God forget to do you good: but forget all the injuries of men: write the wrongs in their dust, and cover all offences done to you with a mantle of charity. The Sum of all is; remember your sins to repent of them, forget to practise them: that God may forget them in judgement, and remember you in mercy and salvation.

No, but if thou hast had a fluxe of malice, as that woman a fluxe of bloud,¹ 12. yeeres; now being cured, forget that bloudinesse. If thou hast beene depressed with worldlinesse, as another woman with a spirit of infirmitie, 18. yeeres. Now being rectified, forget that crrokednesse. Though blind from thy birth, as the man,² Ioh. 9. now having thine eyes opened, forget thy former cecitie. Though formerly deafe and dumbe, upon CHRISTS Ephata, forget those orbities.³ Though thy charitie were dryed up, like that mans withered hand, Matthew 12.10. yet now upon the restitution of it, forget all drynesse and niggardice.⁴ Though thou wert a creeple from the wombe, yet now being recovered, forget all limping and halting with God. Though buried in the grave foure daies, yet now being revived, forget all deadnesse in sinne. Though before tormented with seven divells, as Mary Magdalen; yet being dispossessed, forget the devill and all his workes. Forget Babylon, but remember Ierusalem, Psal. 137.5. If I forget thee, O Ierusalem; If I doe not remember thee; let both my hand and mouth miscarry, and forget their offices. Forget thy old sinfull life;^k So shall the King greately desire thy beauty. Forget not the mercies of God, lest God forget to doe you good: but forget all the injuries of men: write the wrongs in their dust, and cover all offences done to you with a mantle of charitie. The Summe of all is; remember your sinnes to repent of them, forget to practise them: that God may forget them in judgement, and remember you in mercie and salvation.

1. 1Mark 5.Marke 5.
2. 2Luk. 13.
3. 3Mark. 7.32.
4. 4Act. 14.8.
5. kPsal. 45.11.

This be the method of memory in respect of sin; now for the works of grace; I do not mean such as GOD hath wrought in us, but such as our selves by his grace have done. There is a rule how they may be remembered, and how they must be forgotten.

This be the method of memorie in respect of sin; now for the workes of grace; I doe not meane such as GOD hath wrought in us, but such as our selves by his grace have done. There is a rule how they may be remembred, and how they must be forgotten.

Our virtues and good works may be after some manner remembered. Quàm immensa est laetitia de recordatione transactae virtutis! ¹Our conscience is exceedingly comforted by the memory of our zealousness to serve God. The kingdom of God consists in righteousness, peace, and joy in the Holy Ghost. Now, if there be knowledge of righteousness, then certainly there will be peace of conscience; and these cannot be without joy of the Holy Ghost. Job hath a whole Chapter of these holy remembrances. Chapter 31. If I have walked, &c. and he concludes; My heart shall not condemn me for my days. So sick Hezekiah cheered himself.^m Lord, remember how I have walked before thee with a perfect heart. So Obadiah after a sort justified himself to Elijah, 1 King. 18.13. Diddest thou not hear, how I saved the Prophets of the LORD from Jezebel? The purpose of this repetition, is not to boast merits, but to seek mercies. Neither must this line of remembered goodness be there cut off, but extended forth still: like a man that counts his miles past, but yet goes on his journey. He that is holy, let him be holy still, Revelations 22.11. The further men fetch their career backward to take their run; the further they leap forward when they have run. So a sober recognition of our former obedience, remembering what peace of conscience we had in that service, encourageth our future constancy. There are some who looking to this Record, find their own names blank. What, no good deeds yes, but they have lost their memories: they cannot call to mind where, or when, or how they performed them. Like the drunkard who sought all the Inns in the town for his horse, when indeed he came thither on foot. These men may blame their bad memories, but the fault is in their bad hands and hearts. Some have their good deeds written upon Hospital walls; perhaps lest God should forget them. But we will charitably construe it; that they were recorded there rather by the gratitude of the receivers, then by the popular desire of the contributors. Howsoever, it is somewhat that they have good deeds to remember. But too many have none at all: will you blame their memories? no, God amend their lives.

Our vertues and good workes may be after some manner remembred. Quàm immensa est laetitia de recordatione transactae virtutis! ¹Our conscience is exceedingly comforted by the memorie of our zealousnesse to serve God. The kingdome of God consists in righteousnesse, peace, and joy in the Holy Ghost. Now, if there be knowledge of righteousnesse, then certainly there will bee peace of conscience; and these cannot bee without joy of the Holy Ghost. Iob hath a whole Chapter of these holy remembrances. Chapter 31. If I have walked, &c. and hee concludes; My heart shall not condemne me for my dayes. So sicke Hezekiah cheared himselfe.^m Lord, remember how I have walked before thee with a perfect heart. So Obadiah after a sort justified himselfe to Elias, 1 King. 18.13. Diddest thou not heare, how I saved the Prophets of the LORD from Iesabel? The purpose of this repitition, is not to boast merits, but to seeke mercies. Neither must this line of remembred goodnesse be there cut off, but extended forth still: like a man that counts his miles past, but yet goes on his journey. Hee that is holy, let him bee holy still, Revelations 22.11. The further men fetch their careere backward to take their runne; the further they leape forward when they have runne. So a sober recognition of our former obedience, remembring what peace of conscience wee had in that service, encourageth our future constancie. There are some who looking to this Record, find their owne names blanke. What, no good deeds yes, but they have lost their memories: they cannot call to mind where, or when, or how they performed them. Like the drunkard who sought all the Innes in the towne for his horse, when indeed he came thither on foote. These men may blame their bad memories, but the fault is in their bad hands and hearts. Some have their good deeds written upon Hospitall walls; perhaps lest God should forget them. But we will charitably construe it; that they were recorded there rather by the gratitude of the receivers, then by the popular desire of the contributers. Howsoever, it is somewhat that they have good deeds to remember. But too many have none at all: will you blame their memories? no, God amend their lives.

1. 1Bern. Rom. 14.17.
2. mEsa. 38.3.

In another course, our good works are to be forgotten, and not mentioned: let them be remembered to enliven our obedience, and comfort our conscience: but rather than we should arrogate merit by them, oblivion take them. He that in pride remembers his virtues, hath indeed no virtues to remember; because he wants the mother virtue of all, humility. Here is one difference between good and evil men: both remember virtues; Pii aliorum, impii suas: good men remember the virtues of others, evil men their own. They think on others virtues as ensamples to imitate, these on their own as miracles to wonder at. The way to have God remember them, is for our selves to forget them. Abraham was content to offer up Isaac, but then he forgets it, therefore God remembers it, Gen. 22.16. Because thou hast done this thing: there is the general: what thing? the particular follows, And hast not withheld; not thy servant, but Thy son: and not only thy son, but thy only son; therefore in blessing, I will bless thee. Mary showed to CHRIST great kindness; but when she had done, she thought it not worth remembrance: therefore CHRIST repeats it,¹ and amplifies it from point to point. Simon, thou gavest me neither water to my feet, nor kiss to my mouth, nor oil to my head; but she hath washed me with tears, kissed with her lips, and anointed my very feet.

In another course, our good workes are to be forgotten, and not mentioned: let them be remembred to enliven our obedience, and comfort our conscience: but rather than we should arrogate merite by them, oblivion take them. He that in pride remembers his vertues, hath indeed no vertues to remember; because he wants the mother vertue of all, humility. Here is one difference betweene good and evill men: both remember vertues; Pii aliorum, impii suas: good men remember the vertues of others, evill men their owne. They thinke on others vertues as ensamples to imitate, these on their owne as miracles to wonder at. The way to have God remember them, is for our selves to forget them. Abraham was content to offer up Isaac, but then he forgets it, therefore God remembers it, Gen. 22.16. Because thou hast done this thing: there is the generall: what thing? the particular followes, And hast not withheld; not thy servant, but Thy sonne: and not onely thy sonne, but thy onely sonne; therefore in blessing, I will blesse thee. Mary shewed to CHRIST great kindnesse; but when she had done, she thought it not worth remembrance: therfore CHRIST repeats it,¹ and amplifies it from point to point. Simon, thou gavest me neither water to my feete, nor kisse to my mouth, nor oile to my head; but shee hath washed me with teares, kissed with her lips, and anointed my very feete.

1. 1Luk. 7.44.

Who dare boast himself to God! If in a brave theomachy, thy memory produceth a thousand good works, Gods memory will bring forth ten thousand of thy sins, to knock thee down. Therefore let us cast down our most flourishing^l branches, and our most glorious^m Crowns at the feet of CHRIST. If Sennacherib have conquered kingdoms,³ you shall hear him crack it, Esa. 37.13. Where is the king of Hamach, &c. If Nebuchadnezzar have built a stately palace, he must brag of it; Is not this great Babylon, I have built for the honour of my majesty? David himself could not be content with the multitude of his people, but he must needs number them, 2 Samuel 24.2. If Hezekiah have rich treasures, he must ⟨p. 201⟩needs show them, 2 Kin. 20.13. victorious Sampson must glory in his conquests, Judg. 15.16. With the jaw of an ass have I slain a thousand men. But for us, though we give alms, let us sound no trumpets, Matth. 6.2. though we fast twice a week, let us makeⁿ no words of it. God best likes of those good works, that be covered under the fleece of humble silence. So the Lord that seeth in secret, will reward openly, Matth. 6.4. Humilitas animi, sublimitas Christiani. The christians glory is his humility. Saint Paul was in nothing behind the very chiefest Apostles; ⁵yet he accounts himself nothing, 2 Cor. 12.11. I laboured more abundantly than they all, 1 Cor. 15.10. yet he forgets it. I speak with tongues more than you all. ⁶I speak wisdom among you that are perfect, 1 Cor. 2.6. I fought with beasts at Ephesus after the manner of men, 1 Cor. 15.32. yea he calls all the former sufferings, things without: he had a thing within that troubled him;^o The care of all the Churches. He was rapt up to the third heaven, and perfected his knowledge among the Angels. Yet he esteemes, hoc aliquid, hoc magnum, hoc mirum, hoc totum, nihil; He forgets all this in regard of merit, as if it were nothing. Whereas we, if we have done one thing well, or at one time well, think we have done enough. Orpheus going to hell to fetch out his wife Eurydice, had her granted him on this condition, that he should not turn back to look upon her till he had brought her forth. But being forward a good way, in an excessive love, Flexit amans oculos, & protinus illa relapsa est: he looked back and so lost both her sight and her self: but perhaps when he considered better of the matter;

Who dare boast himselfe to God! If in a brave theomachy, thy memorie produceth a thousand good workes, Gods memorie will bring forth tenne thousand of thy sinnes, to knocke thee downe. Therefore let us cast downe our most flourishing^l branches, and our most glorious^m Crownes at the feete of CHRIST. If Senacherib have conquered kingdomes,³ you shall heare him cracke it, Esa. 37.13. Where is the king of Hamach, &c. If Nebuchadnezzar have built a stately palace, hee must bragge of it; Is not this great Babylon, I have built for the honour of my majestie? David himselfe could not be content with the multitude of his people, but he must needs number them, 2 Samuel 24.2. If Hezekiah have rich treasures, hee must ⟨p. 201⟩needs shew them, 2 Kin. 20.13. victorious Sampson must glory in his conquests, Iudg. 15.16. With the jaw of an asse have I slaine a thousand men. But for us, though we give almes, let us sound no trumpets, Matth. 6.2. though we fast twice a weeke, let us makeⁿ no words of it. God best likes of those good workes, that be covered under the fleece of humble silence. So the Lord that seeth in secret, will reward openly, Matth. 6.4. Humilitas animi, sublimitas Christiani. The christians glory is his humility. Saint Paul was in nothing behind the very chiefest Apostles; ⁵yet hee accounts himselfe nothing, 2 Cor. 12.11. I laboured more aboundantly than they all, 1 Cor. 15.10. yet he forgets it. I speake with tongues more than you all. ⁶I speake wisdome among you that are perfect, 1 Cor. 2.6. I fought with beasts at Ephesus after the manner of men, 1 Cor. 15.32. yea he cals all the former sufferings, things without: hee had a thing within that troubled him;^o The care of all the Churches. He was rapt up to the third heaven, and perfected his knowledge among the Angels. Yet he esteemes, hoc aliquid, hoc magnum, hoc mirum, hoc totum, nihil; He forgets all this in regard of merit, as if it were nothing. Whereas we, if wee have done one thing well, or at one time well, thinke we have done enough. Orpheus going to hell to fetch out his wife Euridice, had her granted him on this condition, that he should not turne backe to looke upon her till he had brought her forth. But being forward a good way, in an excessive love, Flexit amans oculos, & protinus illa relapsa est: he looked backe and so lost both her sight and her selfe: but perhaps when he considered better of the matter;

1. lMatth. 21.8.
2. mRevel. 4.10.
3. 3Dan. 4.30.
4. nLuke 18.12.
5. 5Leo.
6. 61 Cor. 14.18.
7. o2 Cor. 11.28.

he was willing to be rid of her. This fiction is not without the moral, if we have any virtue, though it be as deer as a wife unto us, let us not dote on it with a self-loving admiration; lest by too much looking, and too well liking, we lose it▪ let us not be too memorious of our good works; it is enough that God will not forget them.^p This deed shall be told for a memorial of her. We had better have one written in heaven, than a thousand in earth: whosoever forgets them, the comfort is, they shall be remembered of Christ.

he was willing to be rid of her. This fiction is not without the morrall, if we have any vertue, though it be as deere as a wife unto us, let us not dote on it with a selfe-loving admiration; lest by too much looking, and too well liking, we lose it▪ let us not be too memorious of our good workes; it is enough that God will not forget them.^p This deed shall be told for a memoriall of her. We had better have one written in heaven, than a thousand in earth: whosoever forgets them, the comfort is, they shall be remembred of Christ.

1. pMatt. 26.13.

The sum of all is this; unthankfulness is even forgetful. This is the first degree of apostasy.^q They forgot his works, and remembered not his hand, nor the day when he delivered them from their enemies. Nathan taxed David with this forgetfulness, 2 Sam. 12.8. How much hath God done for thee, yet hast thou forgotten it, and despised his Commandment? So Pharaohs officer forgot Joseph, when he came to his preferment.^r Joash the King remembered not the kindness of Jehojada, but slew his son. Hath God delivered, purged, blessed us, and can we forget it?^s Beware lest thou lift up thine heart, and forget the Lord. David would not suffer the blessings of God to lye in tenebris, unseen of men, unremembered of his own heart, but he proclaims them, Psal. 66.16. Come all ye that fear the Lord, and I will tell you what he hath done for my soul. Let others write the kindnesses of their friends, I will relate to you the mercies of my God, Psal. 40.10. and 71.15. Of all faculties of the soul, the memory is most delicate, tender and brittle, and soonest decayeth: and of all objects of memory, Primum senescit beneficium, a benefit soonest grows old. Yet it is an easy work of memory, to think on him that made us: here is no over-charging it with numerous objects; to remember only one thing, the mercy of thy God. It is no weakening to thy body, no decay to thy store, no emptying to thy purse; O then be thankful! And yet all thy riches, thy fatlings, thy first fruits, thy best oblations are not so acceptable: it is more welcome than the Bullock that hath horn and hoof, Psal. 77.9. Hath God forgotten to be gracious? He hath then left his old wont: No, David had forgotten the richness of his mercy; therefore he recollects himself, vers. 10. This is mine infirmity; but I will remember the years of the right hand of the most High. Not the moments, nor the hours, nor days of a few short afflictions; that his left-hand hath dealt to me: but the years of his right hand; those long, large, and boundless mercies wherewith he hath comforted me.^t When they forgot the Lord, he sold them into the hand of Sisera, and to the Philistines- They that forget the Lord, shall be delivered into the hand of Sisera, Captain of ⟨p. 202⟩the enemies host, that is, Satan; or to the Philistines, the Lusts of the Flesh; or to Moab, that's the world. ^uConsider this ye that forget God:

The summe of all is this; unthankfulnesse is even forgetfull. This is the first degree of apostacie.^q They forgate his workes, and remembred not his hand, nor the day when he delivered them from their enemies. Nathan taxed David with this forgetfulnesse, 2 Sam. 12.8. How much hath God done for thee, yet hast thou forgotten it, and despised his Commandement? So Pharaohs officer forgate Ioseph, when he came to his preferment.^r Ioash the King remembred not the kindnesse of Iehojada, but slew his sonne. Hath God delivered, purged, blessed us, and can we forget it?^s Beware lest thou lift up thine heart, and forget the Lord. David would not suffer the blessings of God to lye in tenebris, unseene of men, unremembred of his owne heart, but he proclaimes them, Psal. 66.16. Come all yee that feare the Lord, and I will tell you what he hath done for my soule. Let others write the kindnesses of their friends, I will relate to you the mercies of my God, Psal. 40.10. and 71.15. Of all faculties of the soule, the memory is most delicate, tender and brittle, and soonest decayeth: and of all objects of memroy, Primum senescit beneficium, a benefit soonest growes old. Yet it is an easie worke of memory, to thinke on him that made us: here is no over-charging it with numerous objects; to remember onely one thing, the mercy of thy God. It is no weakening to thy body, no decay to thy store, no emptying to thy purse; O then be thankfull! And yet all thy riches, thy fatlings, thy first fruits, thy best oblations are not so acceptable: it is more welcome than the Bullocke that hath horne and hoofe, Psal. 77.9. Hath God forgotten to be gracious? He hath then left his old wont: No, David had forgotten the richnesse of his mercy; therefore hee recollects himselfe, vers. 10. This is mine infirmitie; but I will remember the yeeres of the right hand of the most High. Not the moments, nor the houres, nor dayes of a few short afflictions; that his left-hand hath dealt to me: but the yeeres of his right hand; those long, large, and boundlesse mercies wherewith he hath comforted me.^t When they forgate the Lord, he sold them into the hand of Sisera, and to the Philistims- They that forget the Lord, shall be delivered into the hand of Sisera, Captaine of ⟨p. 202⟩the enemies host, that is, Satan; or to the Philistims, the Lusts of the Flesh; or to Moab, that's the world. ^uConsider this yee that forget God:

1. qPsal. 78.11.42
2. r2 Chron. 24.22.
3. sDeut. 8.14.
4. t1 Sam. 12.9.
5. uPsal. 50.22.

though you forget your own country, and your fathers house: though you forget the wife of your bosom, and the fruit of your own loins: though you forget to eat your bread, and take your sleep: yet remember your sanctification, forget not that you were purged by the blood of CHRIST. If you have treasures and Jemmes, you desire a Cabinet to put them in: I have showed you a Cabinet for all the Jewels of grace you have gathered, the memory. If you have received any good, there preserve it. Paul tells the Hebrews, Hebr. 12.5. You have forgotten the exhortation: let it never be said of you, that ye have forgotten the exhortation spoken to you.

though you forget your owne countrey, and your fathers house: though you forget the wife of your bosome, and the fruite of your owne loynes: though you forget to eate your bread, and take your sleepe: yet remember your sanctification, forget not that you were purged by the bloud of CHRIST. If you have treasures and Iemmes, you desire a Cabinet to put them in: I have shewed you a Cabinet for all the Iewells of grace you have gathered, the memorie. If you have received any good, there preserve it. Paul tells the Hebrewes, Hebr. 12.5. You have forgotten the exhortation: let it never bee said of you, that yee have forgotten the exhortation spoken to you.

Forgotten that he was purged. There remains yet one degree more of application and amplification of this point. Consider we the price of our Purgation, and we shall more willingly part from our corruption. If the blood of Gods son was spil• and spent to discharge us of sin; how odious should sin appear to us! Oh let no sin be held so dear as to be retained, when God retained not his dearest son for us. When Abraham offered up Isaac, God said; I see thou lovest me: but when God offered up his son for us, (that were, not as God to Abraham, a friendly Creator, but) enemy creatures, we may well say; LORD, we see that thou lovest us. Abraham's offering Isaac was a grievous trial; both for the matter and the manner: that Talis, Talem, Taliter. 1. That the sacrificer should be a father. It is contranaturall and execrable for a son to slay his father; to give death to him, that gave him life. Herodotus writes of some that held it unpossible for a son to kill his father. A great law-giver made no Law for it, as a thing never to be done. If any were suspected or accused for it, they would conclude that either he had not done it, or that he was a bastard; they could not be persuaded that any son would commit parricide. But now it is more strange for a father to slay his son: for love more descends than ascends. We have read of young ones that killed their own dam, we never read of a dam that killed her own young ones. But here Isaac is doomed to die, not by the hand of an enemy, not by a stranger, not by an executioner, not by a murderer; but by a father; a mild, gentle, holy, loving father. O utinam tantummodo moriturus, non patris manu moriturus! Abraham might say, Oh that it were only his destiny to die, and not to die by the hand of his father. 2. That the sacrifice should be his son, his Isaac, his joy: not only his son, but his only son. Not one of many; yet Jacob cannot spare one of twelve, he weeps for Joseph, he is grieved to part with Benjamin. Yea, that it must be that son, from whom the Messiah was to come; the hope of salvation to himself, and all the ends of the earth. 3. That he must die after such a manner: a sacrifice to GOD, who delights not in the blood of men: and this himself not standing by, but with his own hand. Since he must die, ô that alienâ manu, non propriâ;

Forgotten that he was purged. There remaines yet one degree more of application and amplification of this point. Consider we the price of our Pargation, and we shall more willingly part from our corruption. If the bloud of Gods sonne was spil• and spent to discharge us of sinne; how odious should sinne appeare to us! Oh let no sinne be held so deare as to be retained, when God retained not his dearest sonne for us. When Abraham offered up Isaac, God said; I see thou lovest me: but when God offered up his sonne for us, (that were, not as God to Abraham, a friendly Creator, but) enemie creatures, we may well say; LORD, we see that thou lovest us. Abrahams offering Isaac was a grievous tryall; both for the matter and the manner: that Talis, Talem, Taliter. 1. That the sacrificer should be a father. It is contranaturall and execrable for a sonne to slay his father; to give death to him, that gave him life. Herodotus writes of some that held it unpossible for a sonne to kill his father. A great law-giver made no Law for it, as a thing never to be done. If any were suspected or accused for it, they would conclude that either he had not done it, or that he was a bastard; they could not be perswaded that any sonne would commit parricide. But now it is more strange for a father to slay his sonne: for love more descends than ascends. Wee have read of young ones that killed their owne damme, we never read of a damme that killed her owne young ones. But here Isaac is doomed to die, not by the hand of an enemie, not by a stranger, not by an executioner, not by a murderer; but by a father; a mild, gentle, holy, loving father. O utinam tantummodo moriturus, non patris manu moriturus! Abraham might say, Oh that it were only his destinie to die, and not to die by the hand of his father. 2. That the sacrifice should be his sonne, his Isaac, his joy: not onely his sonne, but his only sonne. Not one of many; yet Iacob cannot spare one of twelve, he weepes for Ioseph, he is grieved to part with Benjamin. Yea, that it must be that sonne, from whom the Messiah was to come; the hope of salvation to himselfe, and all the ends of the earth. 3. That hee must die after such a manner: a sacrifice to GOD, who delights not in the bloud of men: and this himselfe not standing by, but with his owne hand. Since he must die, ô that alienâ manu, non propriâ;

that another hand might do it, and the father not see it! Si fleres filium mortuum, quid si jussus occidere? doest thou lament thy son dying, what wouldest thou do if thy self were commanded to kill him? God remembers this faithful service with an oath. By my self have I sworn, that I will bless thee for it. Sure he was loth his tender son to kill:¹ but much more loth to break his fathers will.

that another hand might doe it, and the father not see it! Si fleres filium mortuum, quid si jussus occidere? doest thou lament thy sonne dying, what wouldest thou doe if thy selfe were commanded to kill him? God remembers this faithfull service with an oath. By my selfe have I sworne, that I will blesse thee for it. Sure he was loth his tender sonne to kill:¹ but much more loth to breake his fathers will.

1. 1Gen. 22.16.

But now to what purpose is all this? Yes, Abraham puts us in mind of God the Father, Isaac was a type of CHRIST: either gives up his only son, but with great difference: Abraham's duty was but a shadow of Gods bounty. 1. Abraham at Gods command was bound to do it, as a creature to his maker; but who could command God? Children are commanded by parents, their parents by magistrates, those magistrates by Princes, those Princes by God, God himself by none. 2. Abraham did this for a loving friend, God did it for hating enemies, Rom. 5.10. When we were enemies, he reconciled us by the death of his Sonne. 3. Abraham tradidi filium moriturum, Deus filium immortalem morti. Abraham offered a mortal son sure ⟨p. 203⟩to die, God offered an Immortal son to death indeed. The one must have died though his father should never kill him: the other could never have died, unless the father had delivered him to death. Besides, he that was mortal scaped, he that was immortal died.

But now to what purpose is all this? Yes, Abraham puts us in mind of God the Father, Isaac was a type of CHRIST: either gives up his only sonne, but with great difference: Abrahams dutie was but a shadow of Gods bountie. 1. Abraham at Gods command was bound to doe it, as a creature to his maker; but who could command God? Children are commanded by parents, their parents by magistrates, those magistrates by Princes, those Princes by God, God himselfe by none. 2. Abraham did this for a loving friend, God did it for hating enemies, Rom. 5.10. When we were enemies, he reconciled us by the death of his Sonne. 3. Abraham tradidi filium moriturum, Deus filium immortalem morti. Abraham offered a mortall son sure ⟨p. 203⟩to die, God offered an Immortall sonne to death indeed. The one must have died though his father should never kill him: the other could never have died, unlesse the father had delivered him to death. Besides, he that was mortall scaped, he that was immortall died.