Moses his prayer. Or, An exposition of the nintieth Psalme.: In which is set forth, the frailty and misery of mankind; most needfull for these times. Wherein [brace] 1. The sum and scope. 2. The doctrines. 3. The reasons. 4. The uses of most texts are observed. / By Samuel Smith, minister of the Gospel, author of Davids repentance and the Great assize, and yet living.

Ver. 14. O fill us with thy Mercy in the Morning, that we may rejoice and be glad all our daies.

IN the former Verse wee have heard how earnestly Moses and the people of God beg for Reconciliation againe with God, and the arguments they use to move him to take pitty and com∣passion upon them.

Now in this fourteenth verse, and so to the end of the Psalm they come to beg the blessed Fruits, and Estates of this Reconciliation.

And first they pray for Mercy. O fill us with thy mercy: That is, that God would grant them the lively sence and feeling of his love again towards them.

And in this request of theirs we have two parts.

• 1. The Petition it self. O fill us with, &c.
• 2. The end of their desire. That we may rejoice, &c.

• 1. The Petition is, of mercy: and this is amplified,

• ...
  • 1. By the quantity of it, Satisfie us, or fill us. It is a great mea∣sure that they require, accord∣ing to their great misery and need.
  • 2. By the time, viz. In the Mor∣ning: That is, as I take it, with speed, or presently after their Night of their long and tedi∣ous afflictions, or else in time convenient, as some expound it.

2d Part of the Verse is the Reason, or the end, why they so earnestly desire this lively sense, and feeling of his love again towards them, viz. Not to grow secure thereby, as carnall men do•• Nor yet to abuse it to carnall and worldly rejoicing, as libertines use to do. But to this end, that feeling the love of God shed abroad in their souls they might have matter of joy and re∣joycing to praise God; that so they might be joyful and chearful in his ser∣vice. And that not for a day or a year, but all our daies.

Where first of all we are to observe •• their order & proceeding in this pray∣er of theirs.

In the former verse they pray for Reconciliation again with God, that he would pardon their rebellions, and sins, and receive them again into fa∣vour. Return O Lord, &c.

And now in this verse, they pray for the blessed fruit of that Reconciliation, viz. the comfortable feeling thereof in their souls, O fill us with thy mercy, &c.

The Doctrine is. [Doct. 1]

That untill a man repent of his sins, and be reconciled to God, he can have no true peace, joy, or rejoycing in his own Soul.

There is no peace to the wicked; but they are like the troubled Sea, that casts forth mire and dirt.

Thus will the conscience of wicked men, rage and accuse them and cast up many thoughts of fears, and despera∣tion, but can find no comfort, till they be reconciled to God.

It is true, wicked men have a kind of Drunken peace, or rather indeed a Damnable security, which Iob com∣pares to a Dream. And to the crack∣ling of thornes under a pot, soon in,

and soon out, which is wonderfull in three respects.

• 1. It is uncertain, their Sun many times goes down at noon day. As Nebuchadnezzar in the midst of his banquet, had his mirth mar'd.
• 2. It is unsound, it is somtimes in the face, but not in the heart. For, in the midst of laughter the heart is sad.
• 3. The joy and rejoycing of the wicked doth end in misery. The Lord curseth their blessings, though they may seem right to themselves yet the issue thereof is death.

Whereas it is the godly that enjoy sound, and lasting peace, joy, and com∣fort. It being grounded and founded upon this sure foundation, Repentance for sin, and Reconciliation to God.

What way sought David for com∣fort, when Nathan had convinced him of his sin, but by flying unto God by true repentance? Wash me, clense me, purge me, and then make me to hear the voice of joy and glad∣nesse.

This is Gods way of dealing or∣dinarily with his people, as the ground of all true comfort.

Comfort ye, comfort ye my people, saith our God speak ye comfortably to Jerusalem. But how shall they be com∣forted? The Lord tells them there, Cry unto her, that her iniquity is pa••∣doned.

Sin pardoned brings true comfort, and indeed there can be no true com∣fort nor peace till then. How doth Christ comfort the man sick of the Palsey, but by telling him, that ]his sins were forgiven him.

And thus Christ raised up Mary that sat weeping and blubbering at Christs feet, by telling her, that her sins were forgiven her. So that the point is clear, that till a man have re∣pented of his sins, and be reconciled to God, and have embraced Christ, he can have no true peace and comfort in his own soule. And it must needs be so,

Because it is the nature of sin unpar∣doned, [Reas. 1] to rob the soul of peace. That

man that truly knowes sin, and the wofull fruites and effects of sin, cannot but account the pardon of sin, the grea∣test mercy. When had this people peace, but when they had left Aegypt, the Wildernesse, the Red-Sea, and the Mountains behinde them? And when shall a Christian look for peace, but when his spirituall enemies, sin and sathan are overcome.

Secondly, [Reas. 2] such as truly repent of their sins, and imbrace Christ, God hath promised to look upon, and shew mercy unto, To this man will I look, even to him that is poor, and of a contrite spirit. And, Blessed are they that mourn, for they shall be comforted. And again, Thus saith the high and loftie one that inhabiteth eternity, whose Name is holy, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. These are they God hath promised to look upon, and to have respect unto, to give them beautie for ashes, and the

oyle of gladnesse for the spirit of hea∣vinesse.

This then lets us see the happie pri∣viledge of the faithfull, [Use 1] above all wic∣ked and ungodly men; in their grea∣test sorrowes there is still ground of joy: Ye shall weep, (saith Christ) but your sorrow shall be turned into joy, and your hearts-shall rejoyce. It is true, affliction, and the pangs of repentance, do sometimes so dazzle the eyes of the godly, that their priviledges are some∣times hid from them. There is a seed-time for peace, and a seed-time for joy, which many times proves sharp and bitter; Light is sowen for the righte∣ous. The time of repentance and godly sorrow is this seed-time, which how∣soever the godly sow in tears, yet they shall doubtlesse come again with joy, and bring their sheaves with them.

Worldly sorrow is comfortlesse, that separates from God: But godly sorrow causeth repentance unto life, and brings peace at last, in as much as it drawes us neer to God.

This also lets us see the misery of many thousands in the world, [Use 2] and

what enemies they are to their own peace and comfort, that hoodwink themselves, and labour for nothing more, then to keep sorrow from their hearts; they will not be brought to see the foulnesse of their sins, but labour to smother the checks of their owne consciences; that when either by the Ministry of the Word, or by some sharp affliction, they have had their sins discovered, and their consciences awakened, fall to sports, and pastimes, and merry company, and drink away care, and to put away these melancho∣lick thoughts (as they call them) out of their heads, and use all means pos∣sibly, to thrust out of their minds the thoughts of sin, that they may not be troubled; like a man in a burning Fea∣ver, that drinks cold water, which at last doth but increase his fit. Alas, what cold comfort is this to a distres∣sed conscience: whereas the only way is to flie unto God, to confesse sin, and by true repentance and godly sorrow, to lay the soul low at the footstool of the throne of grace with David, and to beg for mercy.

O fill us with thy mercy.

WE have felt thy anger just∣ly upon us for our sins, so as thou hast justly turned away thy savour, and shewed thy heavy displea∣sure against us; Yet, we beseech thee be a reconciled God unto us again; and according to the extremity of our misery, fill us with thy mercy.

Hence we-learn, [Doct. 2] That before we can be filled with Gods mercy, we must have a lively sense of our own misery. Moses and the people here confesse their sins, and the exceeding misery they had plunged themselves into by reason of sin; and then they beg for mercy, and cry and call for mercy, and that for no small quanti∣ty, but for abundant store of it, Fill us with thy mercy. Before we be filled with mercy, we must feel our misery.

When Adam had sinned, how did the Lord bring him into a capacitie of mercy and deliverance, but by bring∣ing him to see into what a bottomlesse gulph of misery he had plunged him∣selfe into? Adam, where art thou?

And again, Hast thou eaten of the tree, [unspec 11] whereof I commanded thee thou shoul∣de•••• not eat? And this is the direction the Lord gives to his Prophet, Cause Jerusalem to know her abominations. And this Doctrine is taught by our Saviour himselfe, in that Sermon of his upon the Mount, Blessed are they that mourn, for they shall be comforted. And, Blessed are they that hunger and thirst after righteousnesse, &c. where our Saviour tells us, that none can be satisfied with Gods mercies in Christ, but the hungry and thirsty souls.

Look we upon all those godly con∣verts mentioned in the Scriptures, Da∣vid, Peter, Mary Magdalen, those poor Jewes, that had imbrued their hands in the blood of the Lord Jesus, and see how sensible they were of their sins, and misery by reason of sin, be∣fore they were filled with Gods mer∣cy in the assurance of the pardon of their sins. David, he sits weladaying night and day, and waters his couch with tears; Peter weeps bitterly; Mary Magdalen washeth the feet of Christ with tears; the Jewes cry out, Men

and brethren, what shall we do to be saved? In a word, all of them in some measure, have had their hearts broken, have felt the terrours of the Lord, and their consciences touched with the ap∣prehension of Gods wrath, and have tasted of the bitternesse of sin, before they have tasted of the mercies of God in Christ for the pardon of them.

This wounding of the heart, and terrour of conscience for sin, [Reas. 1] though it be no grace, yet, it makes way for grace in the soul; as one saith, though it wash not the hands, yet, it puts off the gloves. It is as the needle that makes way for the third. God first gives the spirit of bondage, which is the spi∣rit of fear, and then gives a spirit of adoption, which gives boldnesse and comfort; when the threats of the Law have had their proper work upon the conscience, to convince of sin unto condemnation, then the sweet promi∣ses of the Gospell will prove seasonable to the humble soul, to convince them of Christs righteousnesse to salvation.

Secondly, [Reas. 2] that herein and hereby,

the Lord may make his children come to know the price and worth of mercy, which the Lord will do to those, upon whom he intends to bestow mercy. How welcome will a pardon be to a condemned person, that lookes every day for execution? O how pretious, will the least drop of Christs blood be to a wounded soul, that pants and breaths under the heat of Gods wrath for sin: No chased Hart doth more earnestly covet the soyle, then such a distressed soul for Christ.

Besides, [Reas. 3] all the promises of mercy are made to such; and such only. He filleth the hungry with good things, but sends the rich emptie away. The whole needs not a Physician, but those that are sick, Joh. 7.37. Matth. 5.5, 6.

This lets us see the reason, [Use 1] why most men have no more sense nor feeling of Gods mercy, or else have but small tast of it; the reason is, they never yet felt the weight and burthen of their sins, they were never truly humbled for their exceeding misery, they never felt their extream need of Gods mercy,

and the blood of Christ to save their souls; they did never truly hunger and thirst after it, but like the Laodicean Church, thought themselves well enough, and needed nothing; but knew not that they are miserable, and poor, and blinde, and naked. Would you be filled with Gods mercy? would you drink your fill of the water of life? then you must hunger and thirst after it, and finde your extream need of mercy: beg mercy at Gods hand with tears. Men hunger and thirst after the things of this life, because they feel the want of them; but they thirst not after mer∣cy, because they feel no want of mercy, their stomachs are so cloyed with the love of the world, with the profits, pleasures, and the delights of the flesh, that they have no desire of mercy, and these the Lord sends away emptie.

O fill us with thy mercy.

THey crave not here a small pit∣tance, or a light tast of Gods mer∣cy, but even to have their hungry souls filled and satisfied with mercy.

Hence we see, [Doct. 3] that it is not enough

for us to have some light tast of Gods mercy in Christ for the pardon of our sins, but we must labour to have it in a plentifull measure, To be filled with the fulnesse of God, and the feeling of his love.

The Lord is a bottomlesse Sea of mercy, able to fill every soule that comes unto him; but we are like a ves∣sell that hath a narrow neck, which if it be cast into the Sea, yet is not quick∣ly filled, but by degrees. Even so, the mercy of God is as the bottomlesse Sea, able to fill every soul that hungers and thirsts after mercy. Whence then is the cause that we are not filled with mercy? Surely in our selves; our Faith, which is the mouth of the soul, is so narrow, that though the Lord be able and willing to powre his graces and mercies into our souls; yet, we cannot receive, but drop after drop, one drop after another. And hence it is, that in a long time we receive but a small measure of grace and mercy, because the Lord must distill it into our hearts, as we are capable to receive it; now a little, and then a little, precept upon

precept, and line upon line, here a little, and there a little.

It was only true of Christ, that he received not the spirit by measure. He was annoynted with the oyle of glad∣nesse above his fellowes. But as for us, we receive grace by measure. Whilst we are here We know but in part. And ac∣cording to our knowledge, so are our other graces proportionable. Gods children in this life have not fulnesse or perfection of any grace, but only so much as the Lord in his wisdome sees meet for them, and we are still to be adding grace to grace, Grow in grace, saith the Apostle, As new born babes desire the sincere milk of the Word, that ye may grow thereby. And the Apostle exhorts us, to joyne to our vertue faith, and to faith knowledge, &c. So that it is not enough for us to have some light tast of Gods love, or of the graces of his Spirit; but we must labour to have them in a plentifull measure, to be filled therewith.

The best of Gods Saints in this life, [Reas. 1] have no grace in perfection; we are not capable of fulnesse of grace in this life,

but must pray still, Lord increase our faith, and with the Church here, Lord fill us with thy mercy. And Christ teacheth us daily to pray, Thy King∣dome come.

The Lord is pleased thus to exercise his people with many wants and im∣perfections in his graces given them here, [Reas. 2] to humble them, and to keepe down the pride that so naturally is ready to rise in our hearts, especially in spirituall gifts. Paul, lest he should be lifted up with the abundance of Re∣velations, had that prick in the flesh, that he should not be exalted above measure. Thus many times are the godly kept low in their own eyes, that they might walk the more humbly with God.

Seeing then, [Use. 1] that it is not enough for us to have some light tast of Gods love in Christ, for the pardon of sin; but we must labour to be filled with the feeling of his love: This serves to condemn the greatest part of the world, even Professors themselves, that when they have got a little tast and feeling of Gods love, and of the work of

grace in theirsouls, have a little measure of knowledge, of faith, and other gra∣ces content themselves and think they have enough. But this ought not to be; If ever thou hadst any true tast of Gods mercy in Christ, it will make thee hunger and thirst after more and there∣fore the Apostle Exhorts, that As new born babes, we should desire the sincere milk of the Word, that we might grow thereby. He adds, If you have tasted how sweet the Lord is, intimating thus much, that untill such time as we tru∣ly tast how sweet the Lord is; we shall never truly desire the sincere milk of the Word.

Seeing the cause why we are not fil∣led with the mercy of God, [Use 2] even at our first conversion, is not in God, but in our selves; even in the want of Faith, which is the inlet of all grace into the soul,

It is our duty to encrease in Faith in knowledge, repentance, and obedi∣ence; for as these graces grow, and en∣crease in us, so will the feeling of Gods mercy, and love towards us in Christ encrease in us. Such as have a great

measure of Faith, there will be a great measure of the feeling of Gods love. Fill their Sacks, saith Joseph. Scanty sacks could not carry away any plen∣tifull store of provision; where Faith is weak, & the neck of the soul narrow and streight, there will be but a little measure of the feeling of Gods mercy: which should stir us up to grow in Faith, because as our Faith grows, so our feeling of Gods mercy grows.

Satisfie us early (or) in the Mor∣ning.

THat is, with speed; they that lust for a thing cannot indure to be delaied: It is death to a thirsty man to belongwithout drink. So they that have their Soules scorched with the sense of Gods anger; O it is mercy, they long for. And such a Soul thinks every hour ten, and every day a year, till they be refreshed with Gods mercy.

All delaies to such distressed soules, is death it self. Hear me speedily O Lord saith David, My Spirit faileth, hide not thy face from me, lest I be like unto them that go down into the ••it.

Satisfie us early (or) in the Mor∣ning. q. d. Lord let us not lye any longer soaking in extream miseries, lest we be even swallowed up in desperati∣on; but make speed to take pitty upon us The like we have by that of David, Hear my prayer in the Morning: where David intreats the Lord not to defer his mercy, but to to make speed to his help. So Moses here intreats the Lord to hear them in the Morning. That is, with speed, that hee would not deferre to hear them, but with speed to take pitty on their miseries and troubles.

Now when Moses and the people of God pray thus, that God would not defer to help them; they do not this with impatient minds, but partly in regard of their own frailty, lest if the Lord should suffer them to lie longer in misery; their faith should fail them in their expectation of Deliverance; [Doct. 4] And partly to shew their hearty, and longing desire and comfort, and feeling of his loving countenance again to∣wards them.

Hence we learn, that only God fa∣vour, and loving countenance gives sa∣tisfaction

to a distressed Soul: or, a poor soul will count it self most happy in the enjoyment of Gods favour. And thus did Aaron and his sonns usually blesse the people. The Lord lift up his countenance upon you, and grant you his peace.

Thus Moses makes the favour and loving countenance of God the foun∣dation of all happinesse having this they should be blessed with all the blessings of Heaven, and of the Earth in Soul and Body. Herein David pla∣ceth true Blessednesse, Blessed is the man whose iniquitie is forgiven, an•• whose sin is covered: Blessed is the man to whom the Lord imputeth not sin. Par∣don of sin, and reconciliation to God, causeth a man to be truly blessed.

The favour, and comfortable pre∣sence of God to a poor distressed Soul, is as the Sun to the Creature in Summer; it quickens all Creatures, Man and Beast, Trees, Plants, Herbes and Flower; All Creatures are revived and quickned by the Suns presence, which in winter time, seem to mourn for its absence.

So whilst we enjoy Gods favour, the Soul is filled with joy, and comfort: whereas if God hide his face and frown upon us, the Soul is then cast down Thou turnest thy face from me, and I was sore troubled. And it must needs be so, that the poor Soul will count it most happy in the enjoyment of Gods favour.

For all the time the Conscience ap∣prehends his displeasure, [Reas. 1] and looks up∣on God as angry and displeased; the Conscience will never cease, to vex, ac∣cuse, and torment a man. There is no peace to the wicked saith my God and as Job hath it, A dreadfull sound is in his ears. Such a Soul sees as it were the Heavens on fire over him, and Hel•• mouth ready open to receive him: Men, Angells and Devills, Enemies un∣to him, whilst God remains his E∣nemie.

Secondly, [Reas. 2] when the wrath of God is once appeased, and God reveals him∣self a reconciled God to the soul, then come wee to have bold and free accesse unto him, and the Throne of grace; then we come boldly to the

Throne of grace, then we come boldly into his presence, and ask any thing at his hands, with much assurance to be heard: Which whilst we lie in our sins, and in an impenitent estate, God looks on us his enemies; neither can we look to obtain any thing at his hands.

Seeing that Gods favour, [Use 1] and loving countenance brings such refreshments unto a distressed soul; What condition then are all gracelesse sinners in, that a∣bide under his wrath and displeasure for sin? As Jehu sometimes said to Je∣horam, What hast thou to do with peace? so what peace, what joy, what comfort, can such have, to whom God is not a reconciled God, but an angry Judge; who is a consuming fire, and all wicked and ungodly men are but as stubbble before him. Surely all the peace, all the joy, and rejoycing of such, is but as the crackling of Thorns under a pot, soon in, and soon out, they want that which is the ground and cause of true joy, and that is Gods countenance: which is better then life it self: the spirit of bondage and fear must needs torment them; And how∣soever

soever they may outface conscience for a time, yet God at last will open the Mouth of conscience, and when con¦science shall speak out, Horror, and Dread, will be ready to overwhelm that soul If a poor condemned Crea∣ture were now going to execution, what were the thing now to be desired, that would yield him comfort, and render him happy; not gold, or silver land, or livings, would not now to be look∣ed upon, but the Princes pardon would be the most welcomest thing in the World This the gracelesse World shall find true one day. That howsoe∣ver Satan the God of this World hath blinded their eies, and their consciences are fast asleep, that they neither see their misery, nor what it is to lie under Gods displeasure; yet the time will come when this poor wretched Crea∣ture, would give all the world for one smile from this angry God.

And this lets us see the happy privi∣ledge of the faithful above all the men in the world, [Use 2] let their outward estat•• be what it will, let them endure hunger, thirst, cold, nakednesse, imprisonment,

banishment such cannot be miserable, that are at peace with God, have their sins pardoned, and they reconciled un∣to him. Enemies, Tyrants, Death, Devils, cannot make such miserable: what though thou wantest health, peace, libertie, and those comforts that others enjoy; if thou hast that which thousands in the World do want, the favourable countenance of God in Christ, is that, which wil make amends for all.

That wee may be glad and rejoice all our daies.

HItherto we have spoke to the first part of this verse, and that is their Petition.

Now follows the second part of the verse, and that is their Reason, taken from the end, [Doct. 5] for the which they crave the feeling of Gods love, and fa∣vour again towards them. viz. That we may be glad and rejoice all our daies.

Hence we may observe, what is the true use that is to bee made of Gods mercy, of his favour, and love, viz. to

make us more joyfull, and cheerfull, in his service to honour God, and to set forth his praise. If the Lord would bee so gratious unto them, as to Return again, and to fill them with his mercy, they will not hide such a mercy, as that unfaithfull servant, that hid his Ma∣sters Talent in a Napkin; but they will put it out to the most advantage of their Master; It should make them more cheerfull in his service, and to serve the Lord with gladnesse all their daies. As a covetous man puts out his money for his own advantage; So will every godly Christian put forth the Lords gifts for his advantage.

And indeed this is that that God promiseth unto his people, as the wages of their service, and as a fruit of their seeking of him. My servants shall re∣joice, and yee shall be ashamed. My ser∣vants shall sing for joy of heart, and yee shall howl for vexation of spirit; as if the Lord had only intailed this joy to his chosen ones; it is limited unto them. Let them that seek the Lord rejoice. The righteous shall sing and rejoice.

And of the Churches returning out of Captivity, it is said, They went weep∣ing and bearing good seed, but they return with joy, and bring their sheaves with them.

And this did the Lord make good to his Church and people, here in the Wildernesse. How soever he chastised them for their sins their infidelity, and murmuring against Moses and Aaron, for the which his wrath brake out a∣gainst them, and sware in his wrath that they should not enter into his rest. Yet he made good his promise to their seed, and gave them that good Land to possesse it.

Which serves for the just reproofe of those, [Vse 1:] who having matter of joy, and rejoycing, to rejoice in the Lord, and to set forth the praise of his grace; turn it into carnall joy, and re∣joycing, into eating and drinking, sports and pastimes. As at this time we have indeed cause of joy and rejoycing, for the great work of our Redemption by Iesus Christ: But alas, wee turn it into carnall mirth, to feasting and re∣veling, to carding and dicing, and un∣to

all prophanesse, more liker Heathens then Christians. But let such know, that thus turn the grace of God into wan∣tonnesse, they will cause the Lord one day to turn their mirth into mourning, and their carnal rejoycing into weep∣ing and lamentation.

This was the case of this people, though in Aegypt they were somwhat moderate; yet when they came out of bondage, whereas they should have re∣joyced in the Lord, and set forth his mercy in their deliverance, They set them down to eat, and drink, and rose up to play. [Use 2]

Secondly, seeing Moses and the peo∣ple of God here, will make this the end of Gods mercy to them, in their delive∣rance, and in being reconciled again unto them, to rejoice in the Lord with joy and gladnesse. Then Religion ex∣ceeds not mirth and joy, neither is matter of dumpishnesse, and sadnesse, as many vertuous speak of it; but it is matter of joy, and gladnesse; nay, there can be no sound mirth, joy, or rejoy∣cing without this; when a man doth truly repent him of his fins, is reconci∣led

to God in Christ, and feels his love shed into his heart; this alone will yield matter of sound joy, and solid comfort.

O say the cursed Ismaels of our times, these professors are alwaies sad, and heavy, full of sighes, and groanes, and complaining; there is no pleasure at all in their waies, and courses, &c. Such are altogether ignorant of the life of a Christian, as Christ said, I have meat to eat that ye wot not of; So hath a Christian joy that the world wots not of, when a poor Prisoner that hath offended the Law, shall have the King to come to his house, and speak kindly, and lovingly unto him; How will this cheer up his heart? then what greater comfort to a poor soul, then when God shall put his spirit into the heart of a man, and assures him of his love in Christ, and where the spirit of the Lord is, there must needs be com∣fort and joy, for he is the spirit of com∣fort. It is true, in regard of our sins and corruptions we have in us, matter of mourning, and sorrow; yet in regard of Gods love in Christ, we may lift up our hearts, and rejoyce. O then all we

desire to have matter of sound and so∣lid joy in our souls; let us labour to feel the love of God in Christ shed into our hearts; this will make us joyful in sick∣nesse as in health, in the Prison; and at the stake, as those blessed Martyrs were.

Notes

• Coher.
• No com∣fort but in recon∣ciliation with God. Esay 57.20, 21.
• Iob 20.7
• Mal. 2.2.
• Prov 16.25.
• Ps. 51.8.
• Es. 40.1, 2.
• Mar. 2.3.
• Es. 66.2
• Es. 57.15
• Es. 61.3.
• Joh. 16.20.
• q.d.
• Before we be fil∣led with ••nercy, we must feel our misery.
• Gen. 3.9.
• Es. 58.
• Mat. 5.4.
• Luk. 1.53.
• Luk. 5.31.
• Rev. 3.17.
• We should labour for a plentiful sense of Gods mercy.
• Es. 28.9, 10.
• Ps. 45.7.
• 1 Cor. 13.9.
• 1 Pet. 2.
• 2 Cor. 12.8.
• 2 Pet. 1.2
• Ps. 5.3.
• Only Gods fa∣vour re∣fresheth a distressed Soul.
• Num. 6.6.
• Deu. 28.
• Ps. 32.12.
• Esay 57.
• Iob. 15.
• 2 Reg. 9.2.
• Ps. 63.3.
• Gods mercies should provoke to cheer∣fulnesse in his ser¦vice.
• Esay. 65.13.
• Ps. 40.16 Pro. 29.6.
• Ps. 126.6
• Exod. 32.6.