â—et holinesse to the Lord be written on your brests Exo. 28.36 Leuit. 20.7 Holinesse becometh the house of God Be holy Many study to attain to knowledg but not to sanctification as I am holy For what fellowship can the most holy God haue with vncleane and profane people This miserable age studieth to attaine to knowledge but not to sanctification Let Atheists call you what they please studie you to puritie of liâ—e A true Christian will make more conscience of an idle word or filthy thought which wil arise in their hearts Nota. and will correct it more sharply then those leud miscreants will do for adultery and the worst actions they commit Verse 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce HAuing craued before remission of sins now he beggeth the fruite which followes vpon the same that is ioy and gladnes which is one of the fruits of the kingdome of God and marks of Gods children Ioy proceedeth of sorrow This ioy which he suiteth must of necessiâ—ie presuppose a sorrow which he had for his sinne For as repentance can neuer want sorrow no more can remission want ioy So that ioy springeth out of the bitter goote of sorrow And the greater sorrow we haue the greater shall our ioy be The deeper thy griefe be the higher shall thy comfort be He doubleth ioy and gladnesse both of soule and bodie he will not be contented with some one or two consolations but wil haue them to be multiplied that as his tribulations did increase so his comforts in Christ Iesus might be enlargod As a Christian is the most sorowfull man in the world Of all men a Christian hath most cause to reioyce so there is none more glad then he For the cause of his ioy is greatest in respect his misery was greatest his deliuery greatest therefore his ioy greatest from hell and death is he freed to life in heauen is he brought What can make men more glad then this if he will beleeue No offers can satisfie the minde of a prisoner appointed to death vnlesse his remission be proclaimed and giuen him Simil. so all the ioyes in the world will not satisfie a conscience till he heare that his sins are forgiuen him Psal 4.8 This ioy Dauid compareth with the ioy of worldlings who reioyced in their corne and wine and saith that he had more ioy then they had and more peace of conscience This ioy eateth vp all false ioyes that men haue in sinne True ioy eateth vp false ioyes Exod. 7.12 as the rod of Aaron did the rods of the Egyptians For it is not possible that men can haue both ioy in God godlinesse and in sin for the one will euer quench the other as water doth fire All other ioyes wil alter whatsoeuer they be Nothing can alter this true ioy but nothing can take this ioy from vs. Not tribulation we reioyce in the midst of tribulation Not death no paine no hatred of men no persecution all these rather in crease it Acts 5.41 We reioyce with the Apostles that we are thought worthy to suffer for the word of God Why do worldlings call vs melancholious persons and too precise that we cannot do away with an idle word Ioh. 4.32 let be an idle action let them say what they please we say as Christ said to his disciples he had meate they knew not so we haue ioy that they know not of That which is thy ioy O hypocrite that is my sorrow I laugh with Democritus at that Democritus alwayes laughed Heraelitus alwayes weeped Iam. 5.1 for which thou weepest I weepe with Heraclitus at that whereat thou laughest Wo to them that laugh for they shall weepe Howle ye rich men saith the Apostle Make me to heare The person froÌ„ whom he seeketh this ioy is God make me to heare saith he whereby he would teach vs Doctrine Spirituall ioy proceedeth from God that this ioy cometh onely from God it is he who is the fountain of ioy and all pleasure for all good things come from aboue Naturall ioyes proceed from a naturall and fleshly fountain spirituall ioyes spring only from God so he who seeketh these ioyes beneath seeketh hot water vnder cold ice Can any good thing come out of Nazareth Ioh. 1 46. can any grace come from a gracelesse ground The instrument by which he seeketh ioy to be conueyed to him is the hearing of that word Thy sinnes are forgiuen thee There is none other ordinary meanes by which God will worke or euer hath wrought ioy to the troubled heart then by his word preached by the mouth of his seruants The word of God is the cause of this ioy Act. 16.14 and beleeued by Christians Faith commeth by hearing God opened the heart of Lydian He that hath eares to heare let him heare I haue giuen eyes and they do not perceiue eares to heare do not vnderstand their eares are heauie c. Preaching of the word is a necessary instrumeÌ„t by which spiritual gracesis coÌ„veied into our harts God craueth this ofteÌ„ in the old new Testanent that we should heare his voice And Dauid confesseth that God had prepared his eare Psal 40. God from heauen said This is my beloued Sonne in whom I am well pleased Mat. 3.17 heare him If then ye giue an obedient eare to Gods word ye may be assured of this ioy wrought in your hearts after yee haue beleeued the comfortable promises of saluation in Christs blood Against Atheists and Papists lothing the word What thinke ye then of Atheists who will not heare the word but for fashions sake calling those too holy who will heare two Sermons on one Sabbath or of Papists who will no wayes heare the word which may be the meanes of their conuersion Wo to the one and to the other And because they haue refused to heare him of whom they may receiue comfort and instruction therefore the Lord shall refuse to speake to them any longer vnlesse betimes they repent That the bones which thou hast broken may reioyce The effect which he hopeth to receiue of those glad tidings is a restitution of his first estate wherein he found himself wonderfully broken by his sin and affliction and hopeth to be restored by remission and pardon thereof Where he speaketh of the bones he would let vs to vnderstand that there is no strength of nature able to resist the stroke of Gods iustice No streÌ„gth in man able to resist the stroake of Godsiustice For if he begin to fight with vs we are vnable to resist The bones are very hard and the strength of man stands in them but if God bring the hammer of his wrath it shall be as iron and steele to crush them in peeces being but as potters vessels God cureth none but those whom he hath woun ded Man woundeth but
his owne person Secondly from the person of his aduersaries Thirdly from the person of the godly In his owne person first his prayer is signified by this circumscription I. From his owne person because hee beleeues in him I lift vp my soule to thee and his faith I trust in thee What is prayer but a lifting vp of the heart to God for the heart must first be affected and then it will frame all the members of the body and draw them vp with it Simil. As the Magnes drawes the Iron after it so will the soule draw the cold and lumpish flesh where it is where the soule is there is the body also and where the soule is there is the man Whereby it appeareth that there is no praier or spirituall seruice acceptable to God Doct. No spirinâ— all seruice but that which proceeds from the heart Pro. 23.26 Isay 29.13 but that which comes and is deriued from the heart My sonne giue me thy heart This people seeke mee with their lips but their heart is farre from me Yee are praying but your heart is as the eye of the foole euery where Sometime yee are thinking of the earth somtime of your pleasure sometime sleeping sometime yee know not what yee are thinking At preaching yee heare the voyce of a man speaking but say not Amen And sometime your voyce is repeating some idle and deafe sounds your heart no whit being moued but as a Parrat or Pye vttering incertaine sounds or a Bell Simil. sounding it knowes not what so are ye with your mouth praising God your heart being absented from him Faith only fixed on God Lifting vp of the heart presupposeth a former deiection Next his faith is not carried about hither and thither but only fixeth it selfe vpon God Thirdly the lifting vp of the heart presupposeth a former deiection of his soule The soule of man is pressed downe with sinne and with the cares of this world which as lead doth the net draweth it so downe that it cannot mount aboue till God send spirituall prayers as corke to the net to exalt it Simil. which arise out of faith as the flame doth out of the fire Heb. 12.1 and which must bee free of secular cares and all things pressing downe which sheweth vnto vs that worldlings can no more pray Simil. than a Moule is able to flie But Christians are as Eagles which mount vpward Seeing then the heart of man by nature is fixed to the earth Simil. and of it selfe is no more able to rise there-from Simil. then a stone which is fixed in the ground till God raise it by his power word and workmen it should be our principall petition to the Lord that it would please him to draw vs that we might runne after him that he would exalt and lift vp our hearts that we might raise them vp to heauen and not lie still in the puddle of this earth Here the future tense vsed for the present In the Hebrew it is I will lift vp by a common phrase vsing the future time for the present but he sayes not I lift vp my voice or my hands to thee which both he did for these are in vaine without the heart So Anna the mother of Samuel saies 1 Sam. 1.15 I poured foâ—â—h my heart in the sight of the Lord as a body without the soule VERSE 2. My God I trust in thee let me not be confounded let not mine enemies reioyce ouer me 2. Argument taken from the person of his aduersaries opposing his faith to their fury Mat 10.13 Psal 20.7 2 King 1.2 1 Sam. 28.8 THe second argument that hee vseth is taken from the person of his aduersaries who albeit they were furiously bent against him yet hee onely runneth to God without whose permission they were not able to cause one haire of his head fall to the ground Some seeke for the helpe of men some trust in horses and charioâ—s some goe to Beelzebub and deuils by wirches but let a true Christian with Daâ—id here haue his refuge to God Doct. Faith is the ground of prayer I trust in thee Here is faith the root and ground of prayer When Christ bestowed any benefit vpon his patients he asked them Doe ye beleeue and then answered Mark 9.23 Mat. 8.13 Simil. Be it to thee according to thy saith It is a naturall dependance that all creatures vse this argument to their superiors and masters As my trust is in you helpe me And should not we vse this same to our Lord and say My trust is in thee O Lord therefore hâ—lpe me He stands vpon the points of his honor will he then cast off his dependants Faith in God a stroÌ„g argumeÌ„t wherby God is moued to defend vs. Mark 9.23 24. No truly there is no stronger argument to moue God to defend thee then if thou alledge thy faith in him there is nothing impossible to him that beleeueth Let vs therefore craue the augmentation of our faith and say Lord increase our faith and then wee need not to doubt but God will giue vs all things His prayer is grounded vpon faith 1 Cor 4.13 Prayer grounded on faith Paul saith I beleeued therefore haue I spoken therefore such prayers as proceed of an incertaine faith are abhomination in the sight of the Lord and scorning of his Maiesty Doe yee not thinke Words without faith and feeling vnprofitable Doct. Shame the daughter of sinne that if wee conceiue words in our owne language if we want a feeling of them that they will bee acceptable to God no indeed but much lesse will they please him if in an vncouth language wee repeat vaine words we know not what Let me not be confounded Shame is the daughter of sinne and a condigne punishment for sinne Rom. 6 2â— What fruit had ye then in those things wherewith now ye are ashamed For the end of those things is death But no shame can befall to a Christian Qui credit non erubesces He that beleeueth shall not be a shamed Doct. RepentaÌ„ce blotteth out the memory of sinne Heb. 11.31 2 Pet. 2.7 for if hee fall in sinne it will by Gods blessing turne to the best to him and his repentance will blot out the memory of his sinne Rachabs faith hath blotted away the remembrance of her whoredome Dauids repentance and Manasses hath blotted out their sinnes Lots righteousnesse is remembred their sinne is not shamefull for God honoured them with such vertues as tooke away the filthinesse of their sinne Simil. If a gold ring should fall in the mire the price of the gold remaines and the dirt may soone be wiped away Albeit Iacobs thigh made him to halt Gen. 32.3 yet the strength of his armes who wrastled with the Angell his reuelations that he got and his holinesse made not that to bee thought a deformity in him Simil. Doct. The afflictions of Gods children are honorable
lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou defirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purùm gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone I will haue mercie saith he not sacrifice Hos 6.6 much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obserueth well Sacrificia non operari per se peccatorum remissionem posse sed tantum represent are praefiugare sacrificium illud vnicum redemptoris that is that the sacrifices of old could not worke by themselues remission of sinnes but onely did represent and prefigure the onely sacrifice of our Redeemer Then as he saith truly their sacrifices ex opere operato by the external working of them cannot giue remission of sins What reason then hath he to affirme that the Sacrament of the new Testament conferreth grace by the very externall giuing thereof Lorinus against him selfe seeing that same thing was prefigurated by their sacrifices which is represented by our Sacraments that is Christs blood both in Baptisme and in the Lords Supper Verse 17. The sacrifices of the Lord are a contrite spirit a contrite and broken heart O God thou wilt not despise WHen he hath remoued that which God misliked and refused now he placeth that which God liketh and receiueth that is the sacrifice of a contrite spirit In the plurall number called sacrifices that is this one for all A broken heart is such a heart which is humbled through a sight and sense of sin What a broken heart is For it is needfull that as we haue worne our heart by sinne so our heart should be worne againe by repentance and sorrow for sinne and that we should take paines to subdue our hearts and all the thoughts thereof and bring them captiue to Gods obedience That is that poore spirit of which Matthew speaketh Mat. 5.3 Esa 66.2 Isaias speaketh of the spirit that trembleth at Gods word Why sacrifices in the plurall number This caused Dauid to put the word sacrifices in the plurall number that he might expresse the better that one contrite heart which is the sacrifice of repentance alone suffiseth for all legall sacrifices If he had said that a contrite heart is a sweet smelling sacrifice they might haue excepted the so are many others as the papists do mixe their works with the grace of God But Dauid excludeth purpossie all sacrifices and sheweth that what euer sacrifices God respecteth are comprehended vnder a penitent heart beleeuing in Christs bloud and seeking mercie for the same This sort of people are called mourners in Sion who mourne to God for their owne sinnes and the sinnes of the people who powre out their heart with their teares to God who doe lament for the affliction of Ioseph Oh what cause haue we to lament this day for our sinnes and to breake our hearts for the persecution of the Church in euery place Let our feasting be turned into fasting our laughter in teares Mourne with Ieremiah for the desolation of Sion Nota. A contrite and broken heart thou wilt not despise Here he encourageth the penitent sinner who may be affraied to appeare before the Tribunall of God in regard of the conscience of his sinne and be feared that God will not accept him howsoeuer he be humbled Him here he encourageth God will not despise a troubled heart yea rather he will like it and manifest his skill in healing and comforting it God liketh a troubled heart To which agree all those places in Isaias which comfort the Church those sweet inuitations of Christ to the laden and wearie to come vnto him and to those that were athirst and he that calleth vpon vs will not reiect and cast vs away The Lord is nigh to them that be of a contrite spirit Psal 144.8 Who speake to him in the bitternesse of their soule Iob. 10.1 Crying like the Dragon or Ostrich Mich. 1.8 Who cry wonderfull being ouercomed by the Elephants As Saint Ierome saieth who slay their affections and offer them as a sacrifice to God as the Magdalen Peter other Saints who forsake their former lusts and say with a certaine young man who being temped by an harlot and seeming to be ignorant who she was she said ego sum it is I he answered ego non sum it is not I for he was conuerted by repentance If thou would preuaile with God Pro. 23.26 giue him thine whole heart if thou doe any thing for God doe it with thine heart 2. Chro. 31 21 seeke him with thine whole heart loue him feare him pray to him turne to him Deut. 4.29 obey him with thine whole heart Deut. 10.12 Rom. 6.17 Ier. 32.40 Ioel. 2.12 Psal 119.145 Their heart is deuided saith the Lord of hoste now shall they perish Hos 10.2 God is one and vndeuided and craueth an heart one and whole in affection and rent onely by deiection nothing can breake God but a bâ—oken heart The string can bow the bowe the fire can temper and molifie the steele the goates bloud the adamant and the heart contrite can moue God saith Mantuan in these verses Virga recens Zephyris neruo curuabitur arcuâ— Igne chalybs adamas sangnine corde Deus Finallie obserue that albeit repentance doth make a contrite heart and as I said before we should take such paine on our contrition that we should not let any thought of our heart escape vnrepented mourned for yet the onely hammer which must burst our soules is the word of God The word of God bruseth the heart Simil. which bruseth
saluation onely belongs to the Lord let vs runne to him and seeke it at his hands who is onely able to performe and bring it to vs. Seeke it not at Saints but at the King of Saints In thee doe I trust There is described the powerfull instrument apprehending Gods mercies euen faith adorned with his chiefe quality Constancy crowneth all our vertuâ—â— constancy for all the day signifieth as much as continually for there is no vertue in man which can be responsable to God if it be not ioyned with constancie Ye must wait patiently beleeue confidently seeke knocke aske hold vp your hands without fainting strengthen your weake hands and feeble knees Gen. 32 2â— He abode with Iacob the heat of the day and the cold of the morning and shrinked not till the Lord came at last and we must abide to the end of the day of our life Many begin in the morning of their youth to seeke God who forsake him in the euening of their age The day hath a morning a noone and an euening-tide so hath our age a youth a middle age and a declining time blessed is he that perseuers to the end and till his later breath constantly depends on God and leaues him not for certainly that man shall haue the crowne of eternall glory VERSE 6. Remember O Lord thy tender mercies and thy louing kindnesse for they haue beene for euer IN the preceding words Dauid first prayed that God would deliuer him from shame and contempt next that hee woud teach him his wayes Doct. No assurance of the remission of sin till God put his law in our hearts and now he desires that God would haue mercy vpon him and pardon him his sinnes Marke by this his order in prayer how first hee desires that God would teach him his law and then that he would put away his sinne for we can neuer get assurance of the remission of our sinnes till God put his law in our heart After these dayes saith the Lord by Ieremy I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teath no more euery man his neighbour and euery man his brother saying Know ye the Lord for they shall all know me from the least to the greatest of them sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more Which the Apostle to the Hebrewes reciteth word by word Doctr. Knowledge of sinne comes before remission of sinne For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes and in his heart a sorrow for it and then he putteth it away and forgiues it Therefore let vs try what sight and sense of sin the word of God hath wrought in vs that we haue a certificate to our conscience of the remission thereof Ps 107.20 He sendeth his word and healeth them He sent Nathan to Dauid and then pardoned him In these two verses he thrice repeateth the word remember not that there is any memory or forgetfulnesse in God as in man for time makes man to forget but God changeth no time absence makes vs forget but all things are present to him memory hath a seat in mans braine which being perturbed it fayles God is all memory But he is said to remember or forget How God is said to remember Gen. 8.1 and 19.29 Gen. 30.22 1 Sam. 1.19 when by visible tokens of doing he sheweth his fauour or displeasure to man As he remembred Noah when the flood diminished Abraham when he saued Lot and brought him out from Sodome Rachel when he made her conceiue and Anna when he granted vnto her her petition Thy tender mercies and louing kindnesse First he craues at God that he would remembe his mercies which is the first thing wee should seeke at God for if we get it as said Iacob wee get all things Gen. 33.11 Mercy against merit And hereby it is clearly seene that hee disclaimes all merits for albeit he fought the Lords battells gouerned his people by the word and sword in executing iustice prayed and praised God continually fasted and bestowed almes on the Saints Psal 16.2 Vse Of confutation of the Papists merits yet he confesseth they cannot extend to God which refureth and damneth the foolish Papists who pretend merits but commit murthers and adulteries and yet with open mouth they cry merits merits Hee amplifieth Gods mercies by three names mercies benignities goodnesse benignity twice repeated see how highly hee doth esteeme of Gods goodnesse when hee cannot finde termes sufficiently to expresse them A liuely representation of the Trinity But these three liuely represent vnto vs the Trinity the Father the fountaine of goodnesse yea goodnesse it selfe the Sonne mercie supplying our misery the holy Spirit benignity and bountifulnesse gratiously working and bestowing these things which the Father and Sonne giue The goodnesse of God is the fountaine begetting mercy and mercy bringeth forth benignity Let vs learne by this that whateuer commeth to vs must either come out of the fountaine of Gods mercy or else it is a curse not a benignity but a malignity Many say Who will shew vs any good thing Psal 4.6 but Dauid sayes Lord lift vp the light of thy countenance on me We should imitate the three properties of the Trinity These three properries of the Trinity all Christians should imitate the goodnesse of the Father the mercy of the Sonne and the bountifulnesse of the Spirit that in so doing they may haue society with the Father Son and Spirit I know thee to be a good man because thou art not cruell but mercifull I know thee to be mercifull in that thy hand is bountifull thou giues and distributes to the poore Psal 112.9 thy righteousnesse endureth for euer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachamim signifieth bowels which are the seats and places of the fatherly and motherly loue and therefore the children are called parentum viscera the bowels of the parents which phrase the Apostle writing to Philemon both in the 12. and 20. verse expoundeth spiritually Thou therefore receiue him that is mine owne bowels and in the 20. verse Comfort my bowels in the Lord. Esay 49.19 Can a mother forget her child c. yet the Lord cannot forget Israel Ps 103.13 And as the Father pitties his children so the Lord hath pitty on those that feare him So we see hereby how deare and neere we are to Gods very heart that we haue a place in his innermost affections Infinit miseries haue need of infinit mercies 2 Cor. 1.3 Gods mercies are eternall But when hee speakes of mercies and benignities he speakes in the plurall number because as our sinnes and miseries are infinit so we haue need of infinit comforts and pardons he is called the father of mercies For they
we shall neuer enter thereinto God resisteth the proud Iam. 4.6 and giueth grace to the humble On whom will the Spirit of the Lordrest on the contrite heart The Palace of Heauen is very ample Simil. but the entry very narrow let vs then liumble our selues vnder the mighty hand of God and learne of Christ that hee is meeke and lowly Mat. 11.29 and wee shall finde rest to our soules The word meeke is in Latine mites of which our Sauiour speaketh Who are meeke Mat. 5.3 Blessed are the meek or mansueti quasi ad manum venire sueti accustomed to come vnder the hand so God so mitigateth the fury of our nature and tameth vs that wee become so obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Doctr. Whom God directeth he also protecteth Will he guide God who teacheth the meeke he also guides and directs them and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of our whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gonernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee bears downe our pride and contumacy and humbles vs First God will haue our pride beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos Humility the first second and last gift of a ChristiaÌ„ August Epist 56. He will direct righteous men that are meek Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75 ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle En adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome Mercy and truth preserue the King for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Mercy and truth belong not to the wicked Other qualiâ—ies that are in God may tend to the reprobate but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no faith and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaâ—nes them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will dealt very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24.16 Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant is A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants not the traditions of men Doct. Mans traditions cannot binde the conscience Note which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. Particular application of mercy needful 1 Cor.
euer man or can hee be but he shall finde comfort and good in this booke of Psalmes For the Psalmes are an Epitome of the old Testament Simil. a mirrour or looking glasse of the grace of God a perfect Anatomie of the whole man Wherein are expressed all sort of documents both of the gracious promises of God to his owne children and his iustice against his aduersaries also of our faith in the promises of God of our infirmities our patience our constancie our deliuerie from our troubles and our thankesgiuing for the same finally of our duetifull obedience to God and care of his Church Dauid by his doctrine teacheth these to repent whom by his example he had taught to sinne A generall lesson for al persons This is a Didascalique Psalme wherein David teacheth sinners to repent by this doctrine Who teached them to sinne by his example This science is vniuersal and pertaineth to all men and which necessarily wee must all learne Princes Priests and people men and women children tradsemen and whatsoeuer they be mâ—st be put to this Schoole without which lesson all others are vnprofitable A marke of a true penitent sinâ—er But to the poynt This is a marke of a true peâ—itent when hee hath beene a stumbling blocke to others hee may be as carefull to raise them vp by his repentance as hee was hurtfull to them by his sinne and I neuer thinke that man truly penitent who is ashamed to teach sinners repentance by his owne particular proofe The Samaritan woman when shee was conuerted Ioh 4.29 left her bucket at the Well entred the City and sayd come forth yonder is a man who hath told mee all that I haue done Luk 22.32 and our Sauiour sayth to S. Peter when thou art conuerted strengthen thy brethren 1 Tim 1.14 S. Paul also after his conuersion is not ashamed to call himselfe chiefest of all sinners and to teach others to repent their sinnes happie and thrise happie is the man who can build as much as hee hath cast downe Let Princes be ashamed to sinne but not to repent Next hee is a King and yet not a shamed to be an example of repentance by which all kings and noblemen should learne to be ashamed of their sinne but neuer be ashamed to repent Theodosius the Emperour after the slaughter that his Souldiers made at Thessalonica came to S. Ambrose The example of Theodosius the Emperour and humbly fell downe on his face amongst the penitents saying that part of the Psalme Agglutinata est terrae anima mea Ps 44.25 my soule is glewed vnto the earth David an experimented teacher Thirdly David is an experimented doctor as I haue said in the former two Psalmes who hauing felt himselfe teacheth others The Pilot who hath Sailed the Sea can best teach others the art of Nauâ—gation Simil. a Captiane can direct an armie best who hath had proofe of the enemie himselfe So experience in Spirituall combates is of great worth and hee can best teach others to avoide sinne who hath ouercommed sinne in his owne person Learne to get remission of sinne The doctrine most necessarie for a Christian to learne is the remission of sinnes For although yee had learned all other sciences what could they auaile you without this For as one of the worthiest fathers sayes all sciences without this are vnprofitable What if thou thou were neuer so prudent in the lawes if thine owne conscience accuse thee and expert in Physicke if thine owne soule be sickly and know the power of the stars if thy sinne throw thee downe to the lowest hels yea albeit yee learned all the heads of Theologie and taught them vnto others yet they are nothing worth to thy selfe if thou hast not learned to repent thy sinnes and to haue perswasion of mercy for them Iam. 2.19 Mar. 5.12 The Deuils beleeue and they tremble the legion of Deuils which came from the possessed could pray to Christ that hee might licence them to enter into the heard of Swine they they could confesse and professe that Christ was the Son of God 2 Cor 7.14 the Deuill can change himselfe into an Angell of light Balaam can Prophecie and many shall say Numb 23. we haue done miracles in thy name Iudas can preach and many can speake eloquently thinking to adde to Pauls bands but one thing can they neuer doe euen assure themselues that their sinnes are forgiuen them This lesson none can learne but those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught by God And this is the lesson that David teacheth al Christians who come to his Schoole which if they learne it is sufficient this is that one thing which is needfull I wish to God from mine heart Note that Pastors of Gods word would leane ostentation words of humane eloquenâ—e and the shew of learning and labour more to worke most vpon the hearts of the people a remorse for sinne and an assurance of mercie Et vt plactum populo non sibi plausum moâ—eant that they may moue a weeping among the people more then an applause to themselues VERSE I. Blessed is he whose wickednesse is forgiuen and whose sinnes is couered BEfore I come to the particular parts of this excellent Psalme I must obserue wherein David doth place happinesse and felicitie He more then twentie times in the Psalmes d scribing who are happie accounteth thesee onely happie who are godly Sometimes in the cause Blessed is the people whose God is the Lord Psal 33.12 Psal 41.1 Psal 128.1 Psal 32.1 Blessednesse sometimes imputed to the causes sometimes to the effect sometimes to the meane sometimes in the effect Blessed is the man who iudgeth wisely of the poore sometimes in the meanes as blessed are those that feare God whose sinnes are forgiuen for as gold is alwaies gold whither it be in the mine where it grew or put forth to exchange or in the kings treasurie so godlinesse must be esteemed all one whither yee iudge it by the cause from which it had its beginning or from the effects thereof or from the meanes whereby it is intertained albeit euery one of those haue their owne place the one as the fountaine the other as the spring flowing therefro There is no man although neuer so vnhappie who doth not aspire and desire to be happie Wherein many put happines 2 Sam. 13.4.29 but they perceiue not wherein happinesse consisteth some put it in the pleasure of their flesh with Ammon but his sudden repentance in thrusting away his sister and his infortunate end shew that there is no happinesse in those filthie pleasures some place happinesse in riches with Crassus but finding the incertaintie thereof they wil be forced to cry Plutarchus O Solon Solon other place happinesse on honours as Absolom and Haman who were both exalted on trees 2 Sam. 18.9 Ester 7.10 But David albeit hauing riches honours and pleasures
In this verse he pointeth out his inward diseases in the former words My reines are full of burning and his outward in the latter words And there is no soundnesse in my flesh He was vniuersally tormented both within and without Should not this asswage our griefe when God visiteth vs in any one part of our bodie seeing Dauid was visited in them all The word Csihelim is diuersly expounded but I agree best with those that call it the reines vnder the loines and by a Metonymie the generatiue facultie For the strength of man is in the loiues and it is mentioned of the children who came out of the loines of Iacob and in the 35. of Genesis vers 11. Kings shall come out of thy loins And in Prouerb 31.17 she girdeth her loines with strength So that as Dauid gaue his strength to sin and that filthy act of adulterie so God punisheth those same parts which did offend his Maiestie Obserue Gods iustice against whorehunters And commonly God in his righteous iudgement recompenceth whore-hunters and harlots with filthy consumptions in those places whereby they took pleasure to offend God Therefore giue not your strength to sinne Rom. 6.13 nor your members to be weapons of iniquitie remembring that sentence of the learned Father Per quod quis peccat per idipsum punitur Man is punished by that selfe same thing by which he sinned Of the latter part of this verse is spoken before in the beginning of the third verse Verse 8. I am weakned and sore broken I roare for the very griefe of my heart Againe by diuers formes of speaking he expresseth the intolerable vehemencie of his paine that it rent and brayed him and forced him not to crie but to roare as a Lion See ye not such a weight of miserie which sinne bringeth on mans bodie and soule forcing God to disgrace his owne image that pleasant pourtraiture of mans bodie and soule which he builded vp for his glorie and to breake it downe and turne it into ashes and to deface that picture which he painted so gloriously and artificially that he taketh as much pleasure to pull it downe as did to reare it vp to cut downe his carued worke verse 1 to be angrie and chastise that child whom he loued so well verse 2 to shoote his arrowes at his spouse whom he kept in his bosome verse 3 to turne his hand which fed him to correct him to afflict that flesh which he cherished verse 4 to lay burdens on him whom he eased verse 5 to putrifie him whom he beautified verse 6 to bow him whom he straightened verse 7 and to turne his laughter into mourning verse 8 and his beautie into blacknes and deformitie his warming into burning his strength into weaknesse his manly speaking into beastly roaring Ye may see therefore how sinne can turne Gods good disposition towards vs into hard dealing his louing lookes into a frowning countenance Sin enfeebleth mans nature But where he saith he is weakned it is euident that sinne enfeebleth mans nature As we may cleerly perceiue in Samson and Dauid For when Goliah and all Dauids enemies were not able to ouercome him 1. Sam. 17. his owne sinne weakneth him And when Samson killed a thousand Philistins Iudg. 15.15 16.9.21 and no bands were able to keep him fast his owne sinne made him a slaue to the Philistims And in like maner he complaineth of his roaring as he did in the 22. Psal verse 1. So that as sinne changeth vs into beasts and through it we liue as beasts so in the end it will make vs to crie as beasts Then let vs liue as men subduing by reason our beastly passions and affections and like Christian men let vs ouercome the same by the Spirit of grace which is in Christ Iesus that we may speake to God as children crying Abba Father Rom. 8 15. Verse 9. Lord I powre my whole desire before thee and my sighing is not hid from thee THis desire is a desire of mercie and forgiuenesse and of his fauour and to walk innocently and holily before him For God looketh to the purpose of mans heart in repentance more then to the words of his outward confession For albeit Ezekiah chattered like a swallow and mourned like a done Esa 38.14 turning him to the wall yet the Lord said I heard thy prayers and saw thy teares This is the desire of mercie of which the Apostle Paul speaketh 2. Cor. 7.12 calling it epipthesis My whole desire By this he would shew that he parted not his thoughts betweene God and the diuell or his flesh and the world but keepeth a sound and a whole heart to God He would not deuide the child 1. Kiâ— 3.26 but keepe it altogether for God whereas the worldlings do farre otherwise Against by poeriâ—â— giuing their countenance outward shew of holinesse and repentance to the Lord and keeping that which is best to sinne Which sort of dealing the Lord euer did abhorre Esa 29.13 This people come to me with their lips but their heart is farre away from me Thirdly he taketh God to be witnesse who is onely cardiognostes the searcher of the heart And such should be our disposition in Gods seruice that albeit our heart be not so well disposed as it should be yet we may protest of the soundnesse thereof that it is not false or double And my sighing Yet againe he protesteth of his sinceritie and vprightnesse that in his heart there is no guile that not onely his purposes are vpright before God but also his sobs and sighs For sighs may be counterfet as the Hiena doth a mans voice and Crocodile doth teares In euery action of religion In Gods seruice vse always sinceâ—itie and vprightneâ— but especially in repentance we are to present our vprightnesse and sincerity before God that we do it from a single minde without counterfeit hypocrisie wherein albeit we may delude mon yet can we not mocke God who esteemeth our seruice by our intention and not by our action For men onely can iudge by our actions but God by our vpright intentions Verse 10. Mine heart panteth my strength faileth me and the light of mine eyes euen they are not mine owne WHen he hath protested of the sinceritie of his repentance hee falleth forth to his former passions that his heart is troubled confused circumagitate and caried about as it were giddie troubled with diuers cogitations and rolling about scarce knowing what he was doing The Hebrew word signifieth such an agitation which maketh him to wag and thereby breedeth such anxietie that he as destitute of all counsell knoweth not what he doth For when men are disquieted they turne them on all sides not knowing what to do first When the sorrow and dolour rageth the heart vseth to pant and leape insolently and therefore he saith that his heart panteth and goeth about as it were altogether inuerted but
himselfe by witchcraft and Necromancie but there is no agreement betweene them and the sincere professors of the Gospell they paint them as horned diuels they raise vp Princes to shed their blood vnkindly and vnnaturally to triumph on their owne funerals Thus the Iesuites enemies of all Common-weales powder-blowers of all kingdomes to be exploded from all Christians casten in in the end of the world as vials to powre forth Gods anger vpon the inhabitants of the earth They are onely to haue their name translated from Iesus to Iudas and so to be named Iudasites They deuised euill against him And what can be euill if blood and crueltie be not euil against the Creator and creature If they did it ignorantly it were tolerable but ye know they do against their conscience They think when they slay vs they do God good seruice as our Sauiour faith but they are murderers And therefore the Lord open their eyes that they may see what they do and their eares may heare Christ saying vnto them Acts 9.4 Saul Saul why persecutest thou me The second point is the meanes which they vsed against him their puposes their words and their actions The last word of the verse they meditated is the ground of the rest of their mischiefes They meditated they consulted for wrâ—ngs done rashly are lesse dangerous and more excusable out of a splene and choler but adâ—â—â—ed euils are more fearfull and more hardly to be eschued laying the grounds and pillars of their proceedings vpon some sâ—re â—uld But we haue one aduantaâ—â—e A comfort to Gods children that God can disappoint the wickeds counsell â— Kin. 5.9 Iob 15.35 Psal 56.2 Psal 94.20 that God is present in all their counsels aâ—d can not onely reueale them but also d â—â—ppoint them as the counsels of the king of Aram. They haue trauelled with vanitie and brought forth lies and wind for their trâ—uels And from the abundance of their heart their mouth spake What Vanities iniquities Mine enemies would daily swallow me vp for many sight against me Vnrighteousnesse Hath the throne of iniquitie fellowship with thee which forgeth wrong for a law And many other significations as labour sharpnesse c. See how this one word comprehendeth many mischifes which flow from a cruel heart against Gods children The heart of man is deep and excogitateth a world of euils and they busie themselues so about that businesse that they forget themselues Yet this is a comfort to vs that all their speeches calling vs Diuels Hugonites seditious and what not are all but vanities Nota. as they are vaine men who style vs so Finally those their meditations communications which proceeded from cruell hearts burst forth in actions which were mixed with craft and so much the more perillous for they are said to lay snares for him taking the metaphor from hunters fowlers or fishers whose trade is onely to catch birds beasts and fishes by their engines and policie seeing hardly they can be taken otherwayes So these bloodie Nimrods mightie hunters before the Lord Gen. 8.9 Psal 124. those fowlers who lay grins who lay nets to snare Gods Saints God shall disappoint them In them both craft and cruelty are conioyned Satan more to be feared because of his craft theÌ„ cruelty and Satan is not so much to be feared being a Lion as being a Serpent Pharaoh said Let vs worke wisely with them Exod. 1.10 that is craftily Lord keepe thy Church from the policie and craft of hypocrites more then from their sword and open violence Verse 13. But I as a deafe man heard not and am as a dumbe man which openeth not his mouth NOw Dauid declareth his singular mansuetude and meeknesse against the perfidie and violence of his enemies that he became as a deafe and a dumbe man who vsed no confutations against the sycophanties and calumnies of his enemies but suffered patiently He answereth them by silence and taciturnitie as Christ himselfe did before Pilat Herod and Caiaphas Mat. 27.12 14. Luk. 23.9 For there is a time to speake to a foole and a time to be silent When thy particular is touched be silent but when Gods errand is a doing When fit to speake when to be silent then speake Nihil fortius nihil egregius quà m audire noxia non respondere contraria saith the Father Cassiod Nothing more couragicus nothing more excellent then to heare iniuries and to make no answer againe Silentium responsi loco c. let silence be an answer This is a great victory of a Christian to haue the commandement of his affections A great victory in a Christian to subdue his passions and not to reply to wicked men nor to reuile those who haue reuiled him but blessing those who curse him not answering to them For by meeting iniurious speeches with like reproches we shew our impatiencie depriue God of his glorie to whom belongeth vengeance enarme our enemies giuing them further aduantage and expose our weaknesse to the ludibrie of the world Viuendo melius argunitur obtrectatores quà m loquendo Slanderers are better checked by our life then our speeches Finally it were better to many that they were dumbe and deafe Against such as speake in choler then to speake vntimely in choler when they should be silent For they giue such aduantage to the enemy through their hot and rash speeches and they stay the Lord to speke for them So it were better their innocencie should pleade cause then they should mixe their affections with the equitie of their cause He saith not he was dumbe and deafe in the probleme of Aphrodiseus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the father of Iohn Baptist Luk. 1.20 who neither heard but by signes nor spoke the nerues being bound vp by God which serued both the senses of seeing and speaking Saint Marke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surdus vix loquens deafe searce speaking Saint Ierome in Math. 8. thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather to be called deafe then dumbe Verse 14. Thus I am as a man that heareth not and in whose mouth are no reproofes A Repâ—tition of this deafnesse not that he heard not but that he seemed not to heare By the which hee would twice teach vs how we may dissimulate without sin the opprobries spoken against vs in our owne persons but we should heare with both our eares the iniurious calumnies spoken against God We can heare too well our owne reproches but not the Lords Nota. we close our eares at the dâ—shonorable speeches spoken against Gods honour And in whose mouth are no reproches He compareth himselfe to a dumbe and deafe man for two causes For first he would signifie that he was so wearied with vaine calumnies that he could not haue time to speake one word in his owne defence for why should he make apologies for his equitie to the pertinacious slanderers of his iust cause Next he produceth his
iniquities are multiplied before vs. And yet we must take heed of the diuels craft who obscureth from many their sin so that they can neuer repent for that which they neuer see or feele And yet on the other hand he letteth some see the mountains of their sins and hugenesse of them that they see nothing else in God but his iustice thereby to leade them to despaire as he did with Iudas But we must not looke with such fixed eyes vpon our sins that we lift not vp our eyes to Gods mercie which is ready to pardon and to apply to-our heart all the sweete promises which we reade in the Scriptures so that as feare beareth vs downe faith may vphold vs that we fall not They must euer be before vs in this world and be purged by vnfained repentance not that our repentance can expiate them or pacifie Gods wrath or as the foolish Papists thinke that we can do penance for them For what satisfaction can thy humiliation do which is imperfect to satisfie the wrath of an infinite God Vnlesse his Son had intervened by his satisfaction Gods wrath could not haue bin appeased The more we repent for sin the more we are eased The more we remember our sin and lament for the same the more ease get we to our afflicted minds and consciences and the more sensibly shall we feele the mercie of God pardoning our offences Therefore we cannot be better exercised then in an humble confession of our sin and by bitter teares with Peter weepe for our offences which I pray God the Lord may worke in our hearts that we may find that blessing vpon vs which Christ pronounced Math. 5. Blessed are they who now mourne for they shall be comforted Verse 4. Against thee against thee only haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest THe ancients haue so far differed in expounding this verse some running forth on Allegories others on far sought interpretations that Lorinus the Iesuite numbreth twelue diuers interpretations hereof of which The diuers interpretations of this verse two are most agreeable to the words and meaning of the text The first expounds it this way Howsoeuer say they Dauid did wrong to Vriah yet it was hid from all men and onely knowne to God and these sins are onely done against God whereof none is witnesse but he only And surely albeit we would couer our sins from the sight of the world there is one witnesse whose sight we cannot flee Plato affirmeth that we should do nothing in secret whereof we would be ashamed in publik And Cicero Ne siquidem deos omnes celare possumus albeit we could keepe it secret from all the gods The other whereto I rather incline is thus Albeit say they Dauid had offended man yet it touched him more nigh at the heart the sin he did against God in breaking of his law For so Nathan said vnto him Why didst thou contemn the word of the Lord that thou shouldst do euill in his sight 2. Sa. 12.14 As though Dauid would say Though all the world would absolue me this is more then enough to me that I feele thee my iudge my conscience citeth me before thy tribunall Let vs haue our eyes and our senses fixed on God and not be deceiued with the vaine allurements of men who either extenuate or conniue and winke at our sins For God Nâ—tâ— as he is witnesse to our sins so is he sole and onely Iudge Admire the loue of God who can punish both soule and bodie in hell fire of whose wrath we should be more afraid then of all the kings or tyrants of the world As also we should be sorie that we haue offended so gracious a God who when he might haue damned vs yet hath pleased to pardon vs and taketh no other satisfaction at our hand but repentance for our sin and faith in his Son Iesus Christ Who will not giue vs to our enemies hand to be destroyed but will set vs free from prison out of his free loue Therefore O sinner in time be reconciled with thy Iudge and take no rest till thou haue suretie of his fauour Say with Dauid Peccaui I haue sinned 2. Sa. 12.13 and God shall say with Nathan Peccatatua remissa sunt thy sins are forgiuen Against thee against thee onely haue I sinned and done euill in thy sight The ingemination of the word against thee signifieth the deepnesse of his feeling and griefe who is the more wounded the more he findeth the greatnesse of that maiestie and goodnes whom he hath offended So it were happie for vs that we could be deeply moued with a conscience of our sin that out of the deep places of a contrite heart we might redouble our sighs which would pierce that fatherly heart if we could shoot vp such arrowes to heauen but we laugh ouer the matter not remembring that our laughter shall be turned to mourning This also serueth to conuince such miscreant Atheists who can generally say God forgiue vs we are all sinners as it were excusing their sins when as they are neuer touched at the heart with a sorrow for them They feed their foolish humours with a cloake of the multitude that sinneth quasi patrocinium erroris sit multitudo peccantium as though the multitude of sinners should be a patrocinie and defence of errors saith Augustine Hell is spacious large enough hauing all the dimensions which will containe all the diuels and their children if they were more in number then they are That thou maist be iust when thou speakest and pure when thou iudgest By this it is cleare that the iustice of God shineth most in mens soules and his truth in their lies As though he would say Because I haue sinned so grieuously and haue committed such wickednesse that thou canst not be blamed of vnrighteousnesse though thou shouldst punish me most rigorously for I haue deserued worse then I haue suffered But because the Apostle Paul Rom. 3.4 would seeme to turne this text to another sense we shall reconcile them easily A reconcâ—liation betwixt this place and that of Rom. 3 4. For the Apostle seeing the Iewes to bring the testament and couenant of God in stander as though he had bin the cause of their ruine by casting that vpon themselues he freeth God of their fall But Dauid here vindicateth Gods iustice laying all the cause on himselfe Whereof we gather that if any euill come to man the cause of it is to be found in himselfe we need not cast it on God But out of this that Dauid confesseth God to be iust when he iudgeth we learne first that God as Abraham said is the iust Iudge of the world Gen. 18.25 and albeit he hath reserued a generall iudgement after this life God hath a particular iudgement in this world as Augustine saith yet he
the rockes of a stonie heart and maketh an heart of flesh And as out of rags being brused is brought forth fine paper so is a troubled heart brused with sorrow for sin turned into a gratious subiect whereinto God may worke and write his law And as the poole of Bethsaida being troubled Ioh. 5.4 brought health to mens bodies so doth the conscience afflicted by God bring certaine health and saluation to soule and body Saint Ambrose sayeth that repentance is so difficult and hard a matter that he hath oftner found mo who liued innocently then who did truely repent It is written of Augustine that he caused the psalmes of repentance to be put on the wall ouer against him before he died and reaped aboundantly reading them ten daies at which time none came to him but either the phisitians or his refreshment Seeing therefore God liketh this sacrifice of a contrite heart without which none other thing will please him let vs take the bests of our affections seperate them from their olde pleasures to God bind them by the coards of the word lay them downe at his feete and slay them and that sacrifice shall please him offer thy selfe a liuing sacrifice and be assured God will accept of thee and neuer reiect thee not thine offering other sacrifices die being offered Nota. but we by offering our selues to God yet liue Verse 18. Be fauourable vnto Zion for thy good pleasure build the walles of Ierusalem HE hath prayed for mercie to himselfe now he praieth for the Church which he hath offended by his sinne and vpon which he had brought such euills that it would please God to be mercifull to her build vp her walles and repaire her ruines No man can truely pray for himselfe vnles he pray for the church No man can truely pray for himselfe vnlesse he pray for the Church also as Dauid doth in many Psalmes If a man be a sensible member of the body it is not possible but the euills which befall to any one member let be all touch not him to the heart as it were done to himselfe In this verse are three things contained first for whom he prayeth for Sion and Ierusalem secondly what he suiteth Gods fauour thirdly out of what ground for thy good pleasure But before we enter to any of these particulars we haue some generalls necessarely to be marked The chiefe care of princes should be for the Church First that the chiefe care of Princes should be the weale of the Church The Church is as the heart in the body which being troubled of necessitie the body must be in danger if ye loue your head keepe your hear The Church is as the heart The Church nurisheth the heart bloud of Christ in her bosome the resâ— of the members haue also their owne of fices but she hath the chiefest office being the most noble part and who should maintaine her more then the head whâ— hath all the sences infixed therein anâ— from which all the members sinewes anâ— veines take their life And what greater honour can they haue then to be nursinâ— fathers of the Church If a king concrediâ—â— his child and his first borne to be nourisheâ— by any of his subiects may not that subieâ—â— thinke he hath gotten great honour Simil. anâ— may expect for his trauell great commodâ—tie and when a king hath receiued Gods first borne for Israel is his first borne in his custodie may he not thinke he hath gotten great glorie and if he neglect his first borne shall he not receiue great infamie Those who are greatest officers in a kingdome as Chancelour Chamberlane President Secretarie and men of estate are in greatest estimation and credite and shall not great men thinke they are greatlie obliged to God who hath made them administrators of his kingdome whose standing is the weale of the Church the principall estate of their Common-weale if it stand then they stand if it fall they fall for their subiects obey them more for conscience then for any terrour or feare of their lawes Then it is best for them to be religious and to propagate holie religion for their owne standing The Romans wrought more by religion then the sword The auncient Romans Lacedemonians Athenians were most carefull of religion because they affirmed that they wrought more by deuotion then they were able to doe by the sword This was their good poâ—icie as Plutarch amplie reciteth in his Historie Then when Princes innade religion and draw the people to atheisme see if they be not gratest enemies to themselues to their estate and posteritie The Turke and other polititions may giue Christian princes sufficient proofes of this my assertion as also if examples of Dauid Solomon Iosias Ezechia Constantine Let princes follow Dauids example Theodosius may moue them whose posteritie hath brought eternall renowne vnto them and if not let Iulian affray them and wicked princes like vnto him The care of religion a princes chiefest safeguard The care of religion and to be a religious prince is the greatest safeguard to a prince For religion hath Gods maintainnance and God hath shewen his mightie hand for Ezechia against Senacherib and for Dauid against all his enemies for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies and for our dread Soueraigne Lord King Iames against all the horrible and monstrous designes of his enemies Princes religious bring wealth to their subiects 1. King 10.21 Princes maintaining religion bring great wealth to themselues and to their subiects as Solomon did when gold was as dust and siluer as the stones Next the Church being vnder continual danger should be helped by princes The Church being troubled should be helped by princes Since the Church is the princes depositum which God gaue to their custodie they ought to haue a chiefe regard of her The fatherlesse widow and orphans are concredited to them much more they should defend the Church because the deuill and his instruments and her fight against her and who should maintaine her but princes who are set in authoritie onely for her cause to debate and take her part against all the world Her enemies are more then notorious she was neuer at rest her enemies are assaulting her continually hell hath broken loose against her in these latter daies princes haue put their diadems on the hornes of the beast people are rageing And seeing that eternall spouse of God is so hated of the world should not princes with Dauid procure her welfare euen to their vttermost Princes must by prayer and power support the Church Princes who would fight well must pray well Exo. 17.11 Gen. 31.28 Prayer hath more power then armour Therefore princes who would fight well must pray well Moses did more with his hands lifted vp to God then Iosua did with his sword Israel wrestled with God gat his name by prayer for otherwaies he could not
Being assured of Gods fauour we should seeke to conforme our wills to obey his commaundiments For when we haue obtained an assurance of Gods fauour reconciled to vs in Iesus Christ it followeth next that we should desire to conforme our liues to the obedience of his commandements For no man will frame himselfe to walke in Gods waies till he be assured of Gods fauour Therefore faith in Gods promises is the most effectuall cause to bring forth good workes and an assurance of iustification to produce sanctification But because by nature we are ignorant which way we should go let vs pray God that he may direct vs what way we should goe to heauen through this miserable world For men hauing no better warrand of their wayes then their owne determinations may as blind men runne headlong to destruction Christ is the way in which we should walke I am the way saith he Ioh. 14.6 none other way in heauen or earth We go in this way when we follow his commandements and walke in them leauing the traditions of men Pray God that not onely he would shew vs the true way but also giue vs grace to walke therein For I lift vp my soule vnto thee He vsed all wise and lawfull meanes yet euer he hangeth and dependeth on Gods prouidence Because vnlesse our care industrie be gouerned by Gods spirit it serueth for nothing Which teacheth vs in what euer case we be In euery case depend on God neuer to leane to our owne wisedome but with heart to depend vpon the Lord that he may guid vs by his holy spirit Behold what a wonderfull effect God worketh by afflictions they depresse and cast downe our outward man The good of afflictions and our inner man by them is eleuated raised aloft yea the more we are afflicted the more we are stirred vp The oftner the messenger of Satan is sent to buffet vs 2. Cor. 12.8 the more earnestly with Paul we cry vnto the Lord to be deliuered So if we be cast downe to hell what the worse are we if by that we be raised vp to heauen As by the contrarie the wicked for their prosperous successes seeme as it were lifted vp to heauen but their exaltation becommeth a precipitation to them to the deepest lowest hells in respect they fall through pride in the condemnation of the diuel Let vs therefore be patient in our troubles and lift vp our eies to our God who wil help vs. Verse 9. Deliuer me O Lord from mine enemies for I hide me with thee IN the former verse he desireth Gods mercie and louing kindnesse and that he might be shewed the way wherein he shold walke now he desireth to be free of temporall danger This is a good method in prayer first to seeke the kingdome of God Seeke first spirituall graces then temporall deliueries Lu. 12.31 and spirituall graces and all other things shal be casten to vs. We seeke in vaine at God temporall deliueries if we neglect to seeke spirituall graces which are most necessarie for vs. The church hath many enemies but God is one against them all As for enemies the Church and her members neuer hath or shall want innumerable against whom what can we oppose but Gods protection In number in power in policie and subtiltie they are euer aboue vs. There is no helpe in vs against them all but our gratious God Ge. 32.36 Esau came with foure hundred against Iacob a naked man with his wife children and droues of cattell But Mahanaim was with him he was guarded by Gods Angells And therefore since the Church of God in France Germanie and elsewhere is in danger of the Liuiathan and these sonnes of Anak Let vs runne to the Lord and cry vnto him O God Iehouah who is one against all deliuer vs from our enemies who likewise are thy enemies For I hide my selfe with thee As though he would say I haue no receipt or lurking place but thee Hide me therefore vnder the shaddow of thy wings Psalme 91. The Lord hid the Prophets that Achab could not finde them out 1. Kin. 18.13 If we will creepe vnder his wings he will surely keepe vs. Verse 10. Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse HEre he craueth to be directed in the whole course of his life by God and therefore he prayeth that God would teach him to do his blessed will and to direct him by his holy Spirit towards heauen The same he craueth in another Psalme Guide me O Lord by thy counsell and after bring me to thy glory Teach me to doe thy will This is a necessarie lesson to be learned Doctr. It is God who must teach vs to do his will which we of ourselues would neuer doe which our nature will neuer teach vs. God he must teach vs not only to submit ourselues to his will but also doe his will and attempt no vnlawfull meanes of our deliuerie against his deliuery This is not the voice of the flesh in tribulation teach me O Lord to do thy will but I pray thee doe my will There is nothing more dificult then to learne to submit our selues to Gods will But following the example of our Sauiour in his greatest agonie let vs say Not my will be done but thine He saith not teach me to know thy will but to doe thy will Luk. 22.42 God teacheth vs three waies We must not onely be hearers but doers Luk. 12.47 God teacheth vs three waies First by his word Secondly he illumineth our minds by his Spirit Thirdly he imprinteth that in our hearts maketh vs obedient to the same for the seruant who knoweth the will of his Master and doth it not shall be beaten with many stripes The hearing of Gods will reuealed in his word would be vnprofitable to vs of it selfe and be a witnesse against vs vnlesse a willing obedience of the heart followed the hearing We pray daylie that Gods will may be done not onely knowne Mat. 6.10 But while we knowe what is Gods will we are no wayes obedient thereto but doe follow our owne rebellious willes and waies For thou art my God An argument to moue God to teach him because he is his God and doth trust in none but in him As if Dauid would say thou promised est me helpe of thy free fauour helpe me then in this my danger Whereby he would teach vs two principall lessons First by this that he desireth God to teach him to do his wil Doctr. because he was his God we learne That it is not in our owne arbitriment or choise to do Gods will Is it not in mans power of himselfe to do the will of God Doctr. If God be our God let his will be ours Mal. 1.6 but his speciall grace who preuenteth vs by his fauour and becommeth our God and after frameth