hath no care to cure God woundeth seeketh to cure Which thou hast broken The forme of Gods curing he first woundeth and then healeth He cureth none but those whom his hand hath pierced and he who woundeth can best cure the wound And in this God differeth from man for man woundeth but hath no care to cure but when God inflicteth a wound on his children he hath a present remedy appointed to cure the same let vs therefore be content to be vnder his hand who for sufficient causes crossing vs is euer ready to comfort vs in Iesus Christ May reioyce By this he letteth vs see what would be the effect of his deliuerie euen to burst forth in the praises of his God by his words by his actions Let thy desire to be deliuered froÌ„ trouble be to glorifie God by his writings Which should teach vs that in trouble either spirituall or temporall we euer haue this the principall end for which we desire to be deliuered that we may praise and glorifie God Verse 9. Hide thy face from my sins and put away all mine iniquities NOw he reneweth his former suite of the remission of his sins shewing now earnestly he desired the same He is not content once and againe to crie for pardon but many times For he thought otherwise of his sin then we do of ours it touched him at the very heart In this verse he vseth two similitudes one that God would turne away his face from his sinnes next that he would blot out all his iniquities Hide The first similitude is taken from men God cannot see sin in his children who will hide their face from that which they desire not to see And it is certaine God is in euery place and seeth euery thing but he cannot see the sins of his elect children for that intervenient righteousnes of Christ will not suffer him to see any filthinesse in his children He seethno iniquitie in Iacob Nsâ— 23.21 Simil. saith Balaam For as a red or blue glasse being set before out eyes what euer we see thorough it seemeth to be of the colour of the glasse so God looking thorough Christ to vs all his righteousnesse seemeth to be ours and we are of his colour In the meane time Vse let vs not sin because he hideth his face from our sin for if we abuse the riches of his bountie we shall appeare in our owne colours And put away all mine iniquities The blotting away presupposeth an hand-writ of the law against him wherein his name was put in the count-booke which must be scraped out and taken away which cannot be done away but by the blood of Iesus Christ All. Ye see that one sin calleth to mind many thousands and he is not contented to be acquitted from one vnlesse he be acquitted from all Call to mind all the sinnes of thy life be not at quiet till thou gettest a generall pardon for them all which is to be purchased by Iesus Christ Be afraid to adde new sinnes to thy old Pro. 28.19 Ezech. 8.8 Blessed is he that feareth continually Do as Ezekiel did to the wall of the Temple dig once twice thrice and trie thine heart the more thou diggest the more abominations shalt thou see in that place which should haue bin a Temple to God Verse 10. Create in me a cleane heart O God and renew a right spirit within me DAuid hath prayed already for the remission of his sinnes and hath doubled ouer that petition eight times now he craueth new benefits of sanctification of the holy Spirit of ioy c. In all his peritions he prayeth for spirituall things he seeketh first the kingdome of God He prayeth not for the health of his bodie Those are senslesse of troble who seeke to be freed of the pain thogh not reconciled to God God as hee is a great God bestoweth great gifts but for the health of his soule he craueth not to be rich temporally but spiritually in God Those are sensuall who being fallen in trouble craue no other thing then to be deliuered from their present paine neuer seeking to be recoueiled to God Next he seeketh great things for he is a great God who according to his greatnes can bestow ample gifts as the Ocean plentie of water It stood not with Alexanders honour to propine Diogenes with a small gift We bring small vessels to God a weake faith although we haue great need we thinke that hee is not able to giue great things Our Sauiour Christ could worke no miracles amongh them Mat. 13.53 2. Kin. 7.17 because of their infidelity The Gentleman on whom the King leaned died and was troden vnder foot because he beleeued not the Prophet Thirdly he suiteth importunately and beggers euer speed best at Gods hand The Prophet Elizeus reproued King Ioas that he shot onely three arrowes forth of the window for if he had shot six or 7 times 2. Kin. 13.19 he might haue vâ—terly subdued the Aramites Let vs then pray instantly and importunately vnto the Lord and we may be assured he will heare vs. He prayed before for remission of sius Sanctification followeth remission and now he prayeth for the Spirit of sanctification an inseparable companion with the other For you can neuer be assured that you haue receiued pardon for your sinne past vnlesse Gods Spirit hath giuen you a care to liue holily in time to come Shall you be washen euen now and after puâ—â—le your selfe in the mire Not possible that euer Christ will bestow his blood to wash any whom he denieth to sanctifie by his holy Spirit Create in me a cleane heart O God The worker God the workmanship in me the worke it selfe create the subiect a heart the qualitie a cleane heart O God As in the first creation a man is a meere patient and hath no part of it but God by the parents worketh it God must worke our second creation so God worketh the second creation by his Ministers There is no freewill or preparation to grace or foreknowing godlinesse as these hereticall Iesuits do affirme Work the work thy selfe and take the praise to thy selfe O Lord. Create A man must be twice borne before he can enter into heauen As he is made to the similitude of the first Adam Man must be twice borne and his second creation is more excellent then the first so must he be made to the similitude of the second Adam and the re-creation or regeneration is more excellent then the former For in the first man was wrought out of clay but in the other God worketh grace out of sin What harder to worke vpon then the dust Next he breathed in the dead bodie a soule but here he breatheth in the holy Spirit in mans heart Thirdly in the creation he made man perfect in all his members so in the regeneration all the members of the body and powers of the soule must be renewed and if thou
to giue better proofe of his repentance and seruice of God Paul againe by his death knew that he should glorifie God more and edifie his Church so then it is lawfull either to seeke life or death prouiding vve seeke after Gods honour and to the end that Christ may be to vs in life and in death aduantage Mercy excludes merit For thy mercies sake In the duplication of his suite that the Lord would saue him both in body and soule he leanes vpon his first ground that is the mercies of God he renounceth his owne merits and onely takes him to Gods mercy which Bellarmine writing vpon this place though slenderly and not beseeming such a Scholler doth confesse albeit against himselfe in his controuerted places * De iustificatione de meritiâ— operum O magna veritatis vis O the great power of the truth It behoueth a lyar to be mindfull for that Iesuit hath contradicted himselfe in many places which is euidently knowne to the whole world as also he lets vs see the absurditie of the Papists who in the decree of the Councell of Trent in the Romane Breuiary printed at the command of Pius Quintus at Antuerpe 1594. saith Maria mater gratiae mater misericordiae tu nos ab hoste protege hora mortis suscipe that is O Mary the mother of grace the mother of mercy protect thou vs from out enemies and receiue vs at the houre of death VERSE 5. For in death there is no remembrance of thee in the graue who shall praise thee The third argument taken from tâ—â—eâ—d of his dâ—sâ—e to liue to praise God FOr in death The third argument by which hee would moue the Lord to deliuer him is taken from the end of his sute to wit that he may praise God this he doth illustrate by the contraries If I dye I shall not remember thee nor praise thee therefore let me liue that I may doe it Bellarmine and Lorinus two Iesuits doe expound this not of temporall death which Dauid feared but of eternall death warranting themselues by men of their owne sect such as Bonauenture Lyranus Hugo Cardinalis Campensis Leo Papa Cassiodorus and the rest of that Order who against Scripture Conscience Grammer Logicke Nature and Sense haue peruerted and throwne the word of God yea being blinded themselues they wilfully study to blind others For there are sundry places of Scripture specially in the Psalmes which cleare his minde in this matter and in which he expounds himselfe and what hee meaneth by this death and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reade the thirtieth Psalme and the ninth verse What profit is there in my bloud when I goe downe to the pit shall the dust giue thankes vnto thee or shall it declare thy truth Lyranus and Bellarmine vpon this place cannot deny but that here is to be ment of a corporall death for there is no dust in hell So likewise Psal 88.10 Wilt thou shew a miracle to the dead or shall the dead rise and praise thee SELAH shall thy louing kindnesse be declared in the graue or thy faithfulnesse in destruction shall thy woudrous workes be knowne in the darke and thy righteousnesse in the land of obliuion Bellarmine in expounding these questions takes them to be meant of a temporall death which here he denyes albeit that graues be of dead bodies but not of dead soules But to confirme his opinion hee bringeth in the 38. of Isaias vers 18. For the graue cannot confesse thee Death cannot praise thee they that goe downe to the pit cannot hope for thy truth As also the 115. Psalme vers 17. The dead praise not the Lord neyther any that goe downe to the place of silence For the dead in body when they lacke the senses of their body doe not any longer enioy earthly benefits yea they liue not according to the flesh they praise not God with a corporall mouth neyther yet giue him thankes for earthly things and this interpretation hee giueth to these places albeit after hee would interpret it of hell to maintaine his heresie and deceiue poore ignorants for wee know that mens bodies goe not downe to hell before the resurrection In like manner expounding tâ—e seuenteenth verse of the hundred eighteenth Psalme I shall not dye but liue and show the workes of God hee inclineth to our iudgement and onely thinketh it to be meant of temporall death So then yee may see vpon what little ground by their owne confession this Psalme is ordained by the Councell of Trent to be sung for the soules that are in Purgatory But there arise here some doubts First Obiect how is it said that men remember not God being dead It is to be answered Answer that their bodies cannot remember him seeing they haue no sense nor reason and he speaketh onely of a part for our soules will both remember him and praise him Next Obiect how this place agreeth with the sixteenth of Luke the 27. and 28. verses where the rich glutton desired Abraham to send some from the dead to his fiue brethren to aduertise them of the paines of Hell Yee shall know that this is a plaine Allegorie Answer neyther yet this his desire was a part of Godâ— honour because he seeketh that vvhich is contrary to Gods will For it is his will that they should heare Moses and the Prophets but not that hee should send one from the dead to teach them Finally how this place agreeth with that Philip. 2.10 That at the name of Iesus euery knee should bow both of things in heauen and things in earth and things vnder the earth It is to be vnderstood that this is spoken allegorically and the meaning thereof is that all creatures shall acknowledge his power and authoritie but not that these that are in heauen or vnder the earth haue knees wherewith to bow Vse While we liue praise God in our bodies Now let vs make our vse and profit of this matter and learne by this argument that while we are in this world we keepe in thankfull remembrance the benefits which God hath giuen vs for if we be remoued by death we shall praise him no more with our bodies and therefore while we are in the world let vs pray to God that wee neuer liue an houre longer than that houre wherein we may be praysing our Lord eyther in our thoughts and meditations or in our speeches and communications or in our actions A necessity of death Concerning death Consider first that there is a necessitie of death laid vpon al flesh wise men and fools Kings and Prophets c. neyther the grandure of the King nor holinesse of the Prophet can exempt them from death Death interrupteth Gods seruice Next that it interrupts the seruice and praise of God as it destroyes mans nature albeit it interrupteth it onely for a time and in a part the soule in the meane time praysing God vnder the Altar till
little world and yet he calleth himselfe Gods seruant not as the Pope who stileth himselfe seruus seruorum Dei seruant of the seruants of God when he is a Lord ouer Lordes both Ecclesiasticall and ciuill But he indeede in the humilitie of his heart confesseth God to be his onely liege Lord Princes as much bound to serue God as their subiects to obey them vpon whom he depended of whom he holdeth his crowne So princes may thinke that their subiects are no more bound to them then they are to God and that they are as inferiour and more to God then their subiects are to them Vse which should moue princes to humble them vnder the mightie hand of God Inferiour subiects may at certaine termes put their seruants from them and take others in their place for seruice is no heritage and if they much more princes who may put their seruants away whether ob culpam or placitum none ought to inquire So God the supreame Maiestie hath an absolute and vnlimited libertie ouer all as well rich as poore he can displace kings and giue their kingdomes and crownes to others if they displease him He can rent the kingdome from Suul and giue it to Dauid 1. Sa. 15.28 1. Ki. 12.24 from Rehoboam and giue it to Iereboam if they breake his commandemenents Psal 2.10 Be wise therefore O kings serue the Lord in feare For no liuing shal be iustified in thy sight The like he hath in the 130 Psalme Who can stand before thee so that not onely he refuseth any clame of mercy by himselfe but includeth all liuing vnder sinne so that none is exempted for all are sinners All are sinners that all may at God beg the remission of sin and are destitute of grace that God may shew mercy to all and all his creatures may beg from himselfe alone that which is not in any of them Away away with merits away with our worthinesse seeke it where it is to be found euen in Christ Where he saith they cannot be iustified there he cleerelie auoucheth the Doctrine of Saint Paul that iustification commeth by faith and not by workes Rom 3.24 directlie against the Papisticall heresie Against iustificatiō by workes which teacheth men to seeke a part of it at least in others and themselues whereas here all men are excluded from righteousnesse but that which they must finde in God Verse 3. For the enemie hath persecuted my soule he hath smitten my life downe to the earth he hath laid me in the darkenesse as they that haue bin dead long agoe THis is the complaint of his enemies extreme malice against him by a threefold exaggeration thereof their persecuting of his soule their throwing downe of his life to the earth and their laying him into darknesse as a dead man Their malice was so vehement against him that nothing could content them till they vtterly ruine him both in body and soule and name This representeth cleerely vnto vs the malice of the enemies of the Church Note the malice of the Church her enemies especially of the Iudasits orders Pro. 17.10 which is so extreame that nothing can satisfie them vnlesse they bath themselues in the blood of the poore members A Lyon is more mercifull to his prey then a tyrant is to a Christian there is not the smallest fauour to be looked for at his handes The mercies of the wicked are cruell a cleere example hereof we haue in the Papists but specially in those blood thirstie wolues the Iesuites who will bragge of a singularitie in puritie and yet will stirre vp princes and all other fauourers of their sect to roote out Christians who professe the name of Iesus according to his word those they go about dayly to massacre without respect of any as witnesseth the bloodie massacrie of Paris Anno 1572. August 24. at which time they murthered a great many thousands in France for professing Christ As also that diuelish and hellish pouderplot what a bloudie execution was intended against our gratious Soueraigne and hopefull children These bloudie Iesuites and mastiue dogs are not fierce against the Turkes Panims but against the Israel of God Yea as Lyons Wolues and Foxes take most pleasure in the bloud of the lambes then in any other beast which they will spare and passe by except they be in great hunger so these must desire Christian bloud and thinke they doe God good seruice in killing v◠And this should be a matter of great comfort to the Church of God seeing persecution is a marke of the true Church and Christ accounteth men blessed when they are persecuted and euill spoken of for his sake Mat. 5.10.12 For so saith he did their Fathers to the Prophets that were before you Let vs therefore be patient and suffer calamities through hope of eternall glorie which we shall inherit when these short tribulations shall expire The more the Church be troden vnder foot the greater is Gods honour in her deliuerie Moreouer yee may see how farre the Lord permitteth the wicked to preuaile aboue his children that he will suffer them to tread vpon their bellies as though they were dead and no hope of life left to them that his honour may be the more magnified who out of their dead ashes could make a resurrection as he did to Dauid who was as a dead man and forgotten yet God raised him vp and erected his throne aboue his enemies O Lord deliuer thy Church from her troubles and persecution Verse 4. And my spirit is in perplexitie in me and mine heart within me was amased HE spake before of his externall calamities now he confesseth the infirmetie of his minde that he was wonderfully cast downe in heart and troubled in his soule so that his strength was almost gone not like the strength of a whale fish or of a rocke but being ready to drowne with sorrow he was sustained by faith and Gods Spirit he swimmed vnder these euils Our Sauiour himselfe confessed of himselfe my soule is troubled to the death Mat 26.38 God knoweth our moulde we are not stockes without passions or perturbations Gods children haue their owne passions we are not like lepers whose flesh is senslesse but we are sensible of euills that we may run to God for helpe and comfort Iob. 42.7 Had not Iob his owne perturbations and griefes which made him vtter hard speeches for which God rebuked him and he afterward repented Simil. yea God affirmed that he spake better of him then all his friends did Can a shippe saile a long with such a constant and direct course in stormie weather as it were calme and before the winde it is enough that it directeth the course euer toward the port albeit it be forced to cast boord twentie times So God careth not albeit we be troubled in our course to heauen Let vs euer aime at the port of eternall glory howsoeuer we be disquieted with contrarie
he said Iudg. 15.19 I die for thirst and opened a spring out of the law-bone of an Asse will he forsake vs in time of our distresse if we thirst aright Verse 7. Heare me speedily O Lord for my spirit faileth hide not thy face from me else I shall be like vnto them that goe downe into the pit HE is now brought as it were to the latter sweat he crieth for speedy helpe or else he seeth nothing but death before his eies Our impatiencie maketh vs so bold and familiar with God that we would prescribe time to him as though he knew not which were the most conuenient time for his comming My spirit faileth He is now as it were in a swouning he craueth quicklie to be helped Doctr. Gods children are often brought low that the loue power of God may be manifested in their deliâ—eâ—â— or he is gone See to what extremitie God will bring his Saints euen neere the graue and yet bring them back againe that his loue and power may be known so much the more seeing to him belongs the issues of death God bringeth vpon his owne children such fainting as it were deliquium animi a lossing of our life that then feeling the weaknes of our naturall powers and after being restored by his grace we may learne how greatly we are beholden to him as by whom and in whom we haue our life and being and can be restored by none but by him alone and may bestow al the rest of our life vpon himselfe and his owne seruice and depend not on naturall strength but on him Hide not thy face from me He declareth plainly that he hath no sparke of life but from the fauorable face and countenance of God that he is then dead when he seeth not God reconciled to him in Christ Simil. The face of the Sunne bringeth life to the earth and all the world and the face of God bringeth life to men soules Simil. The countenance of the husband gladdeth the wife but the countenance of God reioyceth the soule He who hath once seene the countenaÌ„ce of God cannot liue without it He who once hath seene a blanke of his countenance can no more breathe or liue without it then a fish or bird out of their owne elements Else I shal be like vnto them that goe downe into the pit As though he would say I shall be like a deade man without sense and life The soule is the life of the body and God is the life of the soule should we not then be busie to seeke him and when he hath hid himselfe to find him againe There is no life in the soule without the sensible presence of God Psal 22.1 Mat. 27.46 for I will assure you there is neither life comfort peace or ioy in a mans soule vnlesse he haue the sensible presence of God Dauid not feeling it cryeth My God my God why hast thou forsaken me And Christ himselfe vttered the same voice on the crosse My God My God why hast thou forsaken me Of which I haue spoken in another place on the same wordes Verse 8. Let me heare thy louing kindnesse in the morning for in thee is my trust shew me the way that I should walke in for I lift vp my soule vnto thee AS he was cast downe in the former verses so he now ariseth by prayer which was the chiefest bulwarke whereto he did runne in time of his troubles In this verse he craueth two things First that he might heare Gods kindnesse and the reason because he trusteth in him Secondly that he would shew him the way wherein he should walke the reason because he lifted vp his soule to him Let me heare thy louing kindnesse Here he craueth Gods fauour and kindnesse as he doth in many other Psalmes Because in his fauour is life grace wealth all good things and pleasure for euermore How we may be assured of the fauour of God so that if he look kindly to vs we need be affraid of nothing But how shall he be assured of his fauour euen by hearing it as he saith in the 51. Psalme Let me heare the voice of ioy and gladnesse The voice which is heard is the word of God which being apprehended by faith is onely able to comfort our soules in whatsoeuer tentation And no meruell that such athiests and papists who altogether refuse the word of God Why papists and Athists liue die comfortles liue comfortles and die without comfort because they refuse that instrument which should carry ioy to them Good reason they die athirst since they reiect that vessell the word oâ— God by which they might be refreshed Therefore since faith coÌ„meth by hearing of Gods word and all our comfort commeth by it let vs pray God to bore our eares and our hearts that we may receiue the glad tidings of reconcilation from God In the morning Psal 90.14 The time when he seekes to heare Gods kindnesse is in the morning as in another Psalme Fill vs with thy sweet mercies in the morning Psal 55.17 Dauid vsed to pray morning noone and eueningtide In the morning in the beginning of the day he addressed himselfe to God offering his morning sacrifice he desireth that God may betime meete him that he may begin the day with some comfort for then we know that God hath accepted our prayer when he hath sent down the comfort of his spirit in our hearts when he with the fire of his loue and ioy of his countenance burneth vp our sacrifice This gladdeth our heart and encourageth vs to seeke him the rest of the day Seeke God early Then let vs seeke God early euen in the morning of our youth and euery morning not perfunctoriously or for a fashion but from our hearts that he may let vs heare that comfortable voice saying Thy prayers are come vp before me Act. 10.4 and I haue heard them For thy sinnes are forgiuen thee For in thee is my trust Confidence and faith in God is a great argument to moue God to speake good things vnto vs for otherwaies our prayers are in vaine Praiers not in faith are a scorning of God and shall not preuaile with him if they proceede not from faith if you come vnto him without confidence in him you scorne him and so doe double iniurie to your selues adding to your former sinnes a scorning of God These also who put their trust in any thing beside him neede not to looke for any good thing from him If yee would vse a thousand Angells as intercessours to moue God to heare you it is nothing only faith will preuaile with God The Pharises almes deedes Luk. 18.11.12.13.14 his tithes-giuing his prayers of which he much bragged wrought nothing with God but the Publicanes faith and contrition were forcible arguments preualing with him Shew me the way that I should walke in The second petition ariseth very well from the first
displeasure and wrath and in the former part of this verse he asketh of God that he would haue mercy vpon him and forgiue him those sinnes that had prouoked his wrath and indignation against him and now in the latter part he desires that the Lord would heale him Euery one of these things were so necessarie to Dauid that lacking any one of them hee thought himselfe vnfortunate hee felt the wrath of God and therefore desired the same to be remoued he had offended and therefore desires mercy he was fallen into a most dangerous sicknesse and therefore desires corporall health Yee see here that the best of Gods children are subiect to diseases as well as others Doctr. The best of Gods children subiect to diseases GrauissimuÌ„ omnium tentationum non tentari The fruit of sinne Psal 41.1 Vse for seeing the root of sinne is in them and the fountaine of that sinning sin what other bud can it produce or what spring can flow therefrom but miserable destruction of our nature Therefore when we see good men heauily afflicted with diseases let vs remember that saying Blessed are those that iudge wisely of the poore and also bee carefull lest through our sins wee prouoke the Lord to powre the like vpon vs which if he doe as we iustly deserue then by prayer to runne vnto the Lord with Dauid and crie Lord heale me For my bones are sore vexed He sheweth how hee is made weake in both his parts his body in these words his soule in the next verse Doctr. Sin vndoes the whole man So sinne vndoes the whole man and euery part of him so that as the soule lusts and the body executes and practises the foule desires of the soule so both are punished hee who sinneth in both is punished in both Greatest paine in â—he bones Setting downe his bodily diseases he comprehendeth them vnder the trouble of his bones for as the greatest strength of man is in his bones so his greatest paine is the paine of the bones which exceedeth the paine of the flesh as experience in the tooth-ache or breaking any other bone teacheth for albeit the bones of themselues are senselesse yet not so the membrans and tunicles that compasse them Alwaies the Scriptures of God doe expresse both the greatest strength and ioy in Gods worship and the greatest paines and afflictions to the bones Psal 35.10 Psal 51.8 as all my bones shall say O Lord who is like thee and the bones which thou hast broken shall reioyce that is the whole strength of my body shall bee bent vpon thy seruice And againe Esay 38.13 Lam. 3.4 Psal 38.3 Psal 34.20 Psal 42.10 Lam. 1 13. Iob 20.21 Doct. Great mischief commeth of the euils of misgouerned health Iob 20.11 Esay 51.8 Simil. He hath bruised all my bones as a Lyon and all my bones are out of ioynt and there is no peace in my bones And God keepeth all their bones and while my bones are broken and send a fire in my bones and thy bones shall be filled with the sins of thy youth Obserue first out of this place what a misgouerned health bringeth to man it destroyeth our nature our pleasure becommeth our displeasure Our old bones inherit the sinnes of our youth which haue wasted and consumed vs as the moth doth the garment The poyson and venome of the Aspe is receiued with great sweetnesse but it ouercommeth the body by destroying man So is sinne Can there bee a rush growe without water or sicknesse where there is no sinne Iob. 8.11 Search downe to the bottome of thine heart and thou shalt finde the fountaine of the euill to be within thee that thou maist purge it by vnfained repentance Next consider Doctr. The bestremedie againd diseases is to goe vnto the Lord. 2 Kin. 20.2 Vse How God cures sin Simil. that as this his ficknesse comes from God so he turnes to him for remedie Diseases are Gods arrowes shot by his owne hand why should we not then with Ezekiah turne to the wall and mourne to him that he may helpe vs For so skilfully deales the Lord with vs that hee cures our sinnes by our diseases and visitations albeit they spring out of sinne as Physitians doe curing the sting of the Serpent by the ashes of the dead Serpent so by the bud and fruit of sinne he cures sinne and God is so infinitely wise that he applies that kinde of disease to his patient which is fittest for such a sinne And indeed as there be monstrous sins fallen forth in this ourage Monstrous sinnes produce vnwonted sicknesses which the former ages knew not so likewise hath the Lord punished them with vnwonted sicknesses vpon mens bodies whose nature Galen Hippocrates or the best Physitians haue neuer yet discouered And therfore the Lord remoue from vs these sinnes Cause of diseases 1. The contempt of the Gospel 2 Apostasie from Gods truth that he may take from vs these iudgements but namely the contempt of the Gospell Word and Sacraments for which many are tyed to the bed of sicknesse and this abominable Apostasie from Gods truth to Idolatrie which God is like to punish fearefully by desertion The word meaneth not onely a troubling but also a trembling Marke finally that the word according to the Originall signifieth not only a troubling or obstupifying but also a shaking or trembling of which the Poet saith Gelidusque per ima cuâ—urrit Ossatremor That is The cold trembling ran thorow the deepest bones This teacheth vs Vse The force of sin will shake our strongest parts that sinne can shake the strongest part we haue for if our bones were stones and mountaines yet if sinne sease on them it would shake them asunder VERSE 3. Vers 3 My soule also is sore troubled but Lord how long wilt thon delay Doctr. 1 NOw he expounds the other part of his sorrow which is a Spirituall disease the troubles of Conscience Spirituall trouble greater than temporall Reason farre greater yea and more importable than the other for as the soule is a more subtill and Spirituall substance beginner of all life and motion in man it must feele the selfe more when it is troubled and wounded I will therefore by the help of God intreat here about the trouble of Conscience and deduce it in all particulars that if it please God at any time to waken your conscience ye may haue remedie in time to pacifie it Doctr. Yokefellowes in sin yoke-fellowes in punishmeÌ„t My soule Yokefellowes in sinne are yokefellowes in paine the soule is punished for informing the body for performing and as both the informer and performer the cause and the instrument so shall the stirrer vp of sinne and executer be punished That man hath a soule But here appeares first that as a man hath a body so likewise hath he a soule and as the one is pained so likewise is the other And yet alas there are
many who thinke they haue not a soule There were Sadduces who denied that there were spirits Two sorts of Sadduces Psal 14.2 these were Sadduces by prosession but this Age hath the like by action The wicked haue said in their heart there is not a God and therefore seeing the soule sinneth Vnlawfull pleasures bring lawful paines of necessitie the vnlawfull pleasures thereof must be punished with lawfull paines for it is better to suffer a short and momentanie tribulation in this world to subdue sinne in vs than to vnder-lie eternall punishment of the soule in hels fire How to know whē the soule is at true peace with Ged But before wee can speake of the trouble of the soule let vs finde out when the soule is in a good constitution and at peace The peace of the soule is the tranquilitie of the minde vpon the assurance of Gods fauour in Christ Being therefore iustifyed by faith Rom. 5.1 we haue peace with God in Christ Iesus Grace begins and brings peace and therefore these two are alwaies conioyned Rom. 1.7 Grace and peace from God the Father Let no man thinke to get that peace that passeth vnderstanding Phil. 4.7 but by Gods free mercie and forgiuenesse of sinnes But there be many that cry peace peace 2 King 9.18 19. and say vnto the Lord as Ioram said to Iehu Is there peace To whom he shall answer What hast thou to doe with peace and as there is a great and apparant similitude betweene sleeping and swouning Similitude of true and false peace the senses being then both closed yet is there great contrarietie the one being the messenger of life the other of death So is there bewixt the peace of the godly like a refreshing sleepe and the counterfeit securitie of the wicked leading them to eternall paine with the rich Glutton Luk. 16.23 so their peace is worse than any warre that euer was Ionah was sleeping when the tempest was raging Ionah 1. ◠and the waues were ouerwhelming the ship so men are in securitie when God is pursuing them in his iudgements It were good we were wakened in time Simil. Party gold hath a similitude with true gold Tokens to know peace from securitie 1. Token so securitie a great appearance of true peace But by these tokens yee may discerne the one from the other First consider who made thy peace with God 1. Token was it thy Peace-maker Iesus Christ or is thy agreement made by any creature or trusts thou by thy merits to be at one with God all things in heauen or in earth are reconciled by his bloud Ro. 5.9 10. Luk. 3.22 He is Gods well beloued Sonne in whom he is well pleased He is the authour and finisher of our faith Heb. 12.2 He hath broken the partition wall He hath brought peace to them that are farre and neere Eph. 2.17 2 Thes 3.16 Hee is the God and Lord of peace Heb. 7.2 the King of Salem by whom the Saints sought peace The Virgin called him God and Sauiour Luke 1.47 Rom 1.8 And Paul saith I thanke God through Iesus Christ. And Peter To whom should we goe thou hast the words of eternall life Iohn 6.68 And Iohn If any man sinne we haue an Aduocate I Iohn 2.1 Why then should we seeke reconciliation by them who could not purchase it to themselues but by him and sendeth vs to him in all their writs Hypocrites Pharisees would yee extoll the seruant with disgrace of his Master seeking not his honour but your owne gaine God helpe the poore Papist who seeketh lying vanities forsaking Gods mercies Next thou must obserue the forme how thy peace was wrought for if thou hast gotten peace to thy conscience first no doubt thou hast found a warfare and a battell the flesh rebelling against the spirit nature against grace Esau and Iacob must striue together in the belly of Rebecca Gen. 25.22 23 and after a mighty combat the elder serued the younger The Israelites found peace but after many and sharpe battels with much shedding of their bloud First you must see Hell then Heauen Repent saith Iohn Baptist and then he addeth Math. 3.2 for the kingdome of Heauen is at hand we must first come to the Mount Sinai Exod. 19.14 c. where the sound of the thunder earth-quake lightnings smoake and other such like things are and then to Mount Sion the New Ierusalem Deut. 4.48 Reuel 3.12 the Vision of Peace for if yee see not God first in the throne of his Iustice yee will neuer see him on the throne of his mercy The deuils rocking The deuill Reprobates in a cradle and lets them neuer see hell till they be in it 2 King 6.20 c. as the Prophet led the Aramites into the midst of Samaria before their eyes were opened and they knew where they were Thirdly 3. Token remember what was the instrument by which peace was wrought in thy conscience There is no instrument vnder heauen that can bring peace but the word of God conueyed by the mouth of his seruants of which is said Esay 52.7 Nahum 1.15 Rom. 10.15 O how beautifull are the feet of those who bring the glad tidings of peace it is the Gospell of peace the instrument of reconciliation he giueth by their hand the wand of Peace by which the King receiues thee in his fauour Yee who contemne the word and the Ministers thereof thinke yee to get peace but by them Christ commanded his Apostles to what-euer house they come leaue their peace there Matth. 10.13 c. and if the Sonne of peace be in that house their peace shall abide if not depart Gods seruant euer bringeth peace with him and reconciles men with God with men with heauen with earth therefore welcome him to thy house as thou wouldst welcome his Master Matt. 10.40 He that receiues you receiues me O gracelesse generation of men who dislike Gods seruants and gladly would welcome this deuill comming by Iesuits Finally 4. Token try how thou hast entertained that peace if it be truly purchased thou wilt vse all the meanes thou canst to nourish it and what-euer may breake it Sin breaketh peace with God that thou wilt eschew which is namely sinne which for this cause thou wilt flie and auoid both in thought word and deed wherein thou maist offend Gods diuine Maiestie imitating therein the example of those who once haue felt a dint of the wrath of their Prince and being reconciled to him will be loth to offend him againe Simil. So thou once being at peace with God labour to eschew all occasions whereby thou mayest displease him And thus much concerning the peace of the soule Now let vs see how it may be disquieted Disquioted soule not worst in the meane time considering with our selues that sometime the soule when it is disquieted
that both soule and body meet together and praise him world without end Lawfull to craue continuance of our life Thirdly that it is lawfull to craue the continuance of our life to the end that wee may praise God Would we desire the continuance of our life that we may continue in sin God forbid Likewise wee may desire death not for being weary of temporall paine or feare of shame but with the Apostle that we may be dissolued and be with Christ and be freed of the burthen of sinne by our death Yet in both our desires let vs submit our selues to the good pleasure of God and say with our Sauiour Thy will be done not as I will Luke 22.42 but as thou wilt Fourthly wee see in his sicknesse he seekes the continuation of his life at Gods hands who hath the issues of death in his will and would teach vs 2 Chron 16.12 2 King 1.2 neyther with Aza to put our trust in the Physitians neyther with Ahaziah to goe aske counsell at Beelzebub but with good Hezekiah turne to the wall 2 Kin. 20.2 and beg the prorogation of our life with Dauid from God Difference betweene the deâ—re of the godly wicked Finally ve see what shall be the difference betweene the desire of the godly and the wicked in their contrary desires of the continuation of their life for the wicked being tyed to the bed of sicknesse craue longer life to the end they may enioy their riches longer and vse or rather abuse them in the meane time neuer conceiuing or nourishing an hope of celestiall good things But the godly that they may record fruitfully the praises of God in the congregation of the righteous and preach out his praises besides that the feare of death is in the reprobates because they see by it an end put to all their earthly felicities whereas the Elect of God feare it because by it they are drawne from among men with whom they might haue magnified the name of God If ye desire to reade any more of this subiect reade the forenamed booke of Meditations in the Meditation of death VERSE 6. I fainted in my mourning I cause my bed euery night to swimme and water my couch with my teares THis argument is taken from the person of the Supplicant which is set downe by hyperbolique Metaphors The greatnesse expressing his great wearinesse his teares and mourning his sobs and sighing The place the place wherin he mourned his bed the measure swimming and watering of the same the time all the night The time The adiuÌ„ct the adiunct thereof the dimnesse of his eyes vers 8. and the obiect of his sorrow his enemies or rather Gods enemies I fainted It may seeme a maruellous change in Dauid who was a man of such magnitude of minde to bee so farre deiected and cast downe whereas hee preuailed against Goliah against the Lyon and the Beare through fortitude and magnanimitie and now hee is sobbing sighing and weeping as a childe It is another thing to haue to doe with creatures than with the Creator But ye must vnderstand that he hath to doe with diuers persons when men and beasts are his opposites then hee is more then a conqueror but when hee hath to doe with God against whom he sinned then hee is lesse then nothing Contrition the first step of repentance First he saith as the word beares by all Interpreters he sighed or sobbed which is the first degree of repentance for inward contrition in the heart must precede all the outward signes of repentance and is most acceptable to God because it is secret and onely knowne to himselfe And herein shall a Christian try and discerne himselfe A perfect tryall of a reformed heart if there neuer passe a secret cogitation of his minde which is not accompanied with a sob vnto God Hezekiah said hee mourned like a Doue Isay 38.14 and chattered like a Swallow Moses spake nothing by his voyce Exo. 14.15 and the Lord said 1 Sam. 1.13 Why cryest thou Anna her lips moued but her voyce was not heard God regards not words but thoughts Doctr. Sobs and sighes are best sacrifices Next yee see that sobs and sighes are more acceptable to God than any seruice wee can doe to him and in these Dauid wearied himselfe for his sinnes taking such paines in chastising himselfe and as the Papists translate it he labored in his sobbing to humble both his soule and his body whereby wee should learne that this is the most profitable labour when we can worke vpon a rebellious heart to subdue all our affections to the obedience of God and mortification of the same Vse We should take paines with our hearts This should make vs ashamed that we can take paines vpon any thing but not vpon our owne heart we will weary our selues vpon any earthly vanitie or pleasure but we are wearied of the seruice of our God yea euen of the smallest point of repentance and humiliation before God We cannot spend our selues better since we must be spent vpon something than vpon that principall part of his seruice which hee liketh best that is in chastising of our body and mortification of our affections for it is said Isai 57.15 Vpon whom shall the Spirit of the Lord rest Vpon a contrite heart Therefore wo bee to those that weary themselues in the workes of sinne and adde drunkennes to thirst Vse Wo to such as weary theÌ„selues in the workes of sinne Isai â— 11 and can neuer be satisfied nor goe to their bed till they haue accomplished some wickednesse In my mourning First he sighed and sobbed for his sinne and now hee mourneth for the same Looke whereunto our follies tend The pleasures of sinne euer end in displeasure for which either we must of necessity mourne in this life or eternally in the life to come True it is that the reprobate as also naturall and vnregenerate men shall poure forth many thousand teares for the plagues and iudgements which God layeth vpon them which are but the fore-runners and beginnings of their euerlasting mourning in hell but the mourning of the Elect preuenteth many sorrowes which would befall them so Doctr. Mourning for sin will keep vs froÌ„ many other mournings Exo. 12.30 if wee haue grace to mourne for sinne it will keepe vs from many other mournings The Egyptians had an vniuersall mourning thorow all their houses at the slaughter of their first borne but if they had mourned for the wrong done to the Israelites they needed not to haue mourned for the plague that came vpon themselues The measure of the mourning I caused my bed swimme The measure of his mourning is expressed by the washing and swimming of his bed with teares which indeed is an hyperbolique speech and doth expresse vnto vs the vehemency and greatnesse of his griefe and that he did not esteeme light
euen till Constantines dayes For if wee walke stubbornely against him hee will bring seuen times more Plagues vpon vs according to our sinnes And againe God by the continuance of his hand will hold vs in continuall exercise of grace Doctr. Continuance of troubles exerciseth our grace as of humilitie faith patience praier and repentance for as one hauing a precious Iewell in his hand so long as hee watcheth he is carefull to keepe it but being a sleepe it may ready fall out of his hand So God holds vs waking by continuall exercise Simil. that we may keepe the grace which we haue gotten The fire is kept in by often blowing which dieth out by discontinuance My moysture is turned into the drought of Summer Doctr. Body and soule iointly punished being yoke-fellowes in sinne The dolour of Dauid was not onely internall but also externall by sicknesse for as the body was an instrument of sinne it worthily and duely is punished and as they were yoake fellowes in sinning it is iust with God that they should be companions in sorrow It is no small matter when the body is diseased although the mind were well established but when both are vnquieted it is harder Pro 18.14 The spirit of a man will sustaine his infirmitie of the body but who can beare a troubled Spirit So that the Philosophers supposed that man to be happie who had mentem sanam in corpore sano a sounde minde in an whole body Then if we be whole let vs giue thakes to God and dedicate our liues to his seruice if we be sicke craue him pardon and mercie seeking reliefe at his hand repent our sinfull life Therefore I thinke that many in their best health are sicke because they abuse their health Many being whole are most diseased and many sicke are whole who turne to God and from their greatest sicknesse seeke medicine against their sinne Selah It is here added Bueherus first to show what a torment it is rightly to feele the burthen of sinne so that hee leaueth this pause or groane as we will doe at things wherewith we are greatly affected Next it declareth what weight this doctrine hath and of what consideration to rebuke vs who thinke so little of sin as we haue in all our dayes neuer mourned for it VERSE 5. Then I acknowledged my sinne vnto thee neither hid I mine iniquity for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah DAvid hath hi herto propounded the the doctrine of the remission of sins and brought in his owne example for confirmation of the same We haue spoken already of his sorrow for his sinne now followeth the confession of the same before God which is a necessary part of repentance Doctr. Confession necessary part of repentance Then I acknowledged my sinne vnto thee Yee haue heard the estate of Dauid before his confession when the heauie hand of God was vpon him The Second part of his experience is set downe in this verse comprehending the feeling of Gods mercie the occasion whereof was the confession of his sinnes and the end the remission of the same The division of this verse The former hath these parts first the time then secondly the ground I thought or said will confesse thirdly the matter my sinne iniquitie and wickednesse fourthly the manner first in respect of God to thee secondly in respect of himselfe against my selfe The latter part And thou forgauest the punishment of my sinne Selah Dauid ouer came hypocrisie This diligence in describing his confession so oft First That hee acknowledged his sin Secondly That hee would not hide his iniquitie but confesse his Apostasie to the Lord declareth hee hath gotten victorie ouer all Hypocrisie and obtained the holde of sinceritie and simplicitie God chooseth the most fit times to workegrace in vs. Simil. Then This circumstance argueth that first hee behoued to feele his sinne and the bitter panges inflicted vpon him because of it For when men are cast downe then is a most sit occasion for God to worke grace vpon them as when men are greatly extenuate by sicknesse it is a conuenient time for a Physitian to giue medicine And surely afflictions are necessarie preparations to grace For our nature is like fallow ground which if it be not broken vp by tentation Simil. it is in vaine to sowe seed vpon it To which purpose The vse of the conscience in man God placed the conscience in mans Soule to shew vnto him his wrongs to follow him apprehend him yea set vp a gibbet in his soule to which it adiudgeth him to the end it may bring him to himselfe to seeke pardon and mercie Simil. So yee see as God brought light out of darkenesse in the beginning of the world Gen 1.3 so he bringeth the ioy of his elect out of sorrow Simil And as by Christs death hee brought life to the world so hee killeth vs to make vs a liue Simil that we may take heart to vs and say after darknesse I shall see light And I know that this hand that is so heauie vpon me is vnder mine head to bring mee light out of this darknesse life out of that which for the present seemeth more bitter then death it selfe Hos 6.2 We see also here an infallible example of the frowardnesse of our owne nature Doctr. Force must reclaime the frowardnes of our nature which cannot be restrained without extreme dealing for Dauid is layd vpon the racke and almost stretched asunder and disioynted be fore hee can be brought to a sincere confession which should teach vs that wee should enter to an heartie mislike of our selues and to be displeased with our intractablenesse which hath moued God to heaue vs vp and cast vs downe againe For if wee would iudge our selues we would not prouoke him to such extreme dealing for he would not cōdemne vs but be a comforter in our agonies Yea Dauid in this teacheth vs to iudge wisely of the poore and those who are troubled in their Conscience for when men are so afflicted they are called mad Melancholike desperate assuring our selues that Gods dearest children are often rent in peeces all their tackles may be burst asunder their bruised barke left to the mercie of the winde and waues and yet come to a comfortable harbour and safelie arriue at shoare Moreouer these wicked sort of people are to be damned who with a Sardinian laughter reioyce in their sinne and sport themselues therewith yea boast of their mad humors when God in the meane time is bending his bowe at them I acknowledged my sinne neither hid I mine iniquitie Hee vseth three phrases to shew his confession I made it knowne I hid it not and I confessed it he in like manner to expresse his filthinesse vseth three termes wickednesse sinne and iniquitie as he did in the
Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobates which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the holy Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinitie and aduance Angels and men in plaine contempt of that glorious Godhead which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the feeling of grace but not the possession thereof Albeit God be angrie by correcting his best children yet whom he chastiseth he loueth Heb. 12.6 But Dauid saith Obiect Psa 69 â—0 Blot them out of the booke of life Solut. It is not to be thought that Dauid supposed they were written in the booke of life but because they seemed to feare God and were in the visible Church but not of her he prayeth that God would make it knowne they were neuer written in it And in praying that the holy Spirit may not be taken from him he doubteth yea he standeth in feare of the losse thereof Blessed is he that feareth continually He doubteth but doth not despaire The Spirit may be grieued by vs and so cease to worke in vs good things or to let vs feele good motions but he cannot go away for when he hath brought vs to our selues and letten vs feele our sins then he purgeth his dwelling place and maketh it more meete to worke in such diuine operations as it pleaseth him to inspire in vs. Verse 12. Restore to me the ioy of thy saluation and stablish me with thy free Spirit IN this 12 verse Dauid craueth another necessary gift and effect flowing from the remission of his sinnes to wit the ioy of his conscience For the kingdome of God standeth not in externall things â—om 14.17 as meate and drinke but in righteousnes peace and ioy in the holy Ghost saith the Apostle For being made righteous by Christ and peace made with God there ariseth a wonderfull tranquillitie in out consciences from which finally ariseth a ioy vnspeakable For all the ioyes of the earth could not make vs ioyfull vnlesse God were at one with him neither can all the troubles that can fall vpon our outward man discourage vs if we find the ioy of God in our hearts Nothing spoileth vs of this ioy and pleasure that we haue in God but onely sin Pleasure in sin taketh away our ioy in God For once delighting in sin we can haue no pleasure in Gods seruice for these two can neuer stand together Therefore we must loath sinne that we may reioyce in God Christians haue ioy and sorrow intermingled 2. Cor. 12.7 Next ye see the estate of a Christian is not alwayes one ioy and sorrow is intermingled he hath a Summer of ioyes and a Winter of griefes Saint Paul had the messenger of Satan to buffet him that he should not be exalted aboue measure with his great reuelations After a Christian hath mourned he will reioyce He who neuer sorrowed for sinne will neuer reioyce for grace He that neuer mourned for the affliction neuer reioyceth for the consolation of Ioseph Mourne with them that mourne and reioyce with them that reioyce saith the Spirit The substance and ground of this ioy is the saluation of God so God is the matter of it and this saluation is purchased by God onely Psal 3.8 Saluation is the Lords Whereby he letteth vs see that the first grace will not do the turne to vs of initiation but we haue need of the second grace of confirmation which is the accompanying and perseuering grace Stablish me This stablishing is to make vs sure whereby he would aduertise vs of our instabilitie and vnsurenesse if we were not yet supported Samson was strong in grace but being left to himselfe he fell Peter bragged presumptuously in his owne strength Though all the world would forsake thee Mat. 26.33 yet I will not yet being left to himselfe he fell according as Christ had prophecied Before the cocke crow twise thou shall denie me thrise Let vs now take heed vnto our selues the time is come to trie all Christians what is in them and I feare our weaknesse will appeare to the world to our shame and the dishonour of our profession And I neuer saw any who presumed aboue others of their owne strength Nota. but they haue proued the weakest souldiers who by Thrasonicall confidence in their wisedome holinesse constancie and other of their vertues bragged aboue their neighbours yea contemned them but in the end they proue cowards presuming in pride and falling with shame This is one of the most certaine markes of Gods Spirit that as he is free in himselfe so he giueth libertie and freedome to all his children whom he possesseth For where the Spirit of the Lord is there is libertie Where the Spirit of the Lord is there is libertie They are not bound with the chaines of sin they are not bound with mens traditions but they freely serue God as the children of the house are free The Romans were free men as citizens brag of their freemen and there is great difference between them and other free men that they may vse their trades of merchandize without controlement so is a Christian of all men the most free Our Sauiour said to Peter Who should pay tribute children or strangers But I pray you is a Christian who braggeth of the Spirit Mat. 17 2â— Obiect Solut. free to do what he pleaseth God forbid he is onely free to do Gods commandements and to
respect nothing so much as it we should not teare him in peeces with blasphemies as many do neither dishonour it any maner of way but sanctifie the great name of the Lord our God in our hearts and in our workes Quicken me O Lord for thy names sake Dauid thinketh himselfe dead both in body as a man not liuing but dead and in his soule comfortlesse vnlesse God giue him life and vigour Psal 103.5 As the Eagle by breaking her bill reneweth her age and the Serpent by easting her skinne reneweth her life so we must throw away the old fathers of our sinnes that we may become young againe Obserue that we are euer dead in this world Doctr. God who gaue vs our natural life must reuiue vs who are fleeping in sinne Mar. 12.27 till God put life in vs and quicken vs for all the world is dead without Gods life Then we are oblieged to God that we liue naturallie who must also quicken vs spirituallie For he is not the God of the dead but the God of the liuing Surely the naturall death is not so much to be feared as the spirituall of which Christ saieth Let the dead burie the dead Luk. 9.60 Both which are now alike lying vpon most of this age So we are to sue at God to quicken and reuiâ—â—e vs that we may serue him For surely we are dead till the Lord our God quicken vs and this is to vs a new resurrection And for thy righteousnesse bring my soule out of trouble Man may craue with a good conscience to be brought out of trouble We brought our selues in trouble through our sinnes Man bringeth himselfe in trouble but God must pluck him out of it but there is none who can free vs from them but God and therefore we may lawfully cry to him for helpe The first argument is taken from the righteousnesse of God for it is righteous with God to render iudgement to your enemies and to vs relaxation for God payeth them with their owne coine Therefore as God hath mercie to his owne so likewise he hath iustice by which he will plague his owne aduersaries And for thy mercie slay mine enemies and destroy all them that oppresse my soule He claimed to iustice for his deliuerie as in the former verse together as in another Psalm Of mercy and iustice saith he my song shal be Psal 101.1 But he desireth God to slay his enemies in his mercie Obiect when rather their destruction was a worke of his iustice Solut. I answere that the destruction of the wicked is a mercie to the Church As God shewed great mercie and kindnesse to his Church by the death of Pharoah Senacherib Herod and other troublers thereof Obiect But why prayeth he against his enemies directlie against Christ precept who commandeth vs to pray for them that persecute vs Mat 5.44 Solut. I answere those enemies were more Gods enemies against whom we are bound to pray not his particular enemies whom he pardoned According to the example of Christ who on the crosse prayed for his enemies Luk. 23.34 Father forgiue them for they know not what they doe But why would he haue them slaine seeing he saith in another Psalme Obiect Slay them not Solut. lest the posteritie forget I answere they are said to be slaine who rage in malice when God will make them examples of his iudgements some whom he will reserue to another time till their cup be full and that they as Cain may be tormenters of themselues and examples to the posteritie to come Gen. 4.15 Mat. 27.5 Cain was reserued and Iudas executed and God iust in both Cains prolongation was as a sentence giuen by the iudge suspended for a time giuing time to repent yet in a most fearefull and disperat case that it had bin better for him to haue died then to liue in such a desperate punishment and torture of conscience For I am thy seruant The last argument which he vseth to moue God to help him is by professing himselfe to be Gods seruant A prince will thinke it a great indignitie offered to himselfe if his seruant be iniured Now Lord I am thy seruant whom they torment goe Lord confound them and deliuer me This teacheth vs that if euer we desire to haue any fauour from God He who would be in fauour with God must serue him either in maintaining vs or confounding our foes that we must serue our Lord and imploy all our indeuours to glorifie him Let vs not serue sinne and our lusts but serue him who is most faithfull and whose promises are yea and Amen God grant vs that we may serue him in feare and trembling and end our daies in the magnifiing of his holy name through Iesus Christ our Sauiour Amen FINIS