faith setleth our heart and fixeth it on God This wagging error did shake Dauid so far that he remembred not himself albeit he leaned to the promises of God yet through humane fragilitie he wauered a little Gen. 7.18 Albeit the Arke of Noah was assured by Gods couenant not to be drowned yet it was tossed vehemently and Peter Mat. 14 30. albeit by faith he walked on the sea yet he sanke at the sight of the waues So let vs alwayes remember that there is no perfection in our faith Our faith hath its owne defects and our prayers their wauerings but that it hath the owne defects and infirmities yea in our prayers we haue our owne wauerings till God call vs home to himself And if we haue such agitations in our prayers in the time of our rest what maruell though we be disquieted in the time of our tentations as a ship in a tempest catied to and fro as Iob and Dauid that we keep not a constant course in trouble when we cannot do it in prosperitie My strength faileth me Behold what benefit man getteth by sinne euen debilitie and weaknesse we become through it a prey to our enemies And the light of mine eyes euen they are not mine owne The effect of the former is euident in the sight of his eyes which he said in the sixt Psalme were dimmed For his eies were instruments of sinne full of adulterie when he made not a couenant with them Vse therefore thine eyes rightly O man lest those who looke through the windowes Eccle. 12.3 grow dim before the time To whom cometh bleerdnesse of eyes Pro 23.29 30. c. saith Salomon and he answereth To those that look to the red wine and tarie long at wine to them that go and seeke mixed wine that is by art to make wine stronger and more pleasant Notâ— I like well of the iudgement of the Fathers who thinke that his teares had dazeled his sight And would to God that when our sight faileth it were by teares of true repentance that our consciences may beare vs witnesse that where sinne abounded by wantonnesse grace superabounded by sorrow Albeit it destroyeth nature it repaireth grace in vs. And is not that a good change in vs that when the eyes of our bodie do decay the eyes of our minde are renewed Christ saying vnto vs Luk. 18. Ephatha be opened I thinks also that when men spend their eyes vpon continuall reading of the Scriptures and holy writers Now to spend our eies rightly and thereby contract dimnesse and some also blindnesse they spend them in a good cause which too few do but rather spend nights and dayes in reading idle writings of prophane and fuperstitious men which prouoke them to wantonnesse or infect their minds with heresies Bernard writing vpon the Assumption of the blessed Virgin Ser. 5. bringeth in three things which impeach the light of the eye contracted humors blindnesse or any outward impediment as dust smoak What things take away the sight of the eyes c. For saith he the blindnesse is the ignorance of God the dust is the cares of the world the filthy humours are the abundance of sin which floweth in such measure that all the three stayeth our sight of Christ Age also and sicknesse dimmeth our eyes but sin doth dim them more then any other thing whatsoeuer That we may conclude this verse obserue the glorie of God in giuing light to our eyes Doctrine Gods great power manifested in making the eye in placing so great a light in so little an organ as the apple or pupill of the eye which is the least part of the eye yet all the light is closed within that that it may looke vp to the starres as a little star it selfe and from thence is retroflected or brought backe againe when as the beames of the Sunne neuer passe the mid region of the aire Whereby we are taught to admire his Maiesties worke in this little creature as also to vse this light rightly not abusing it in wantonnesse as those who haue their eies full of adulterie nor in malice hauing eyes of reuenge nor in couetousnesse Pro. 23.6 as those who haue an euill eye as I haue spoken before And finally let vs know that if his Maiestie hath closed within so little roome so great a light now If our eyes see so cleerly now being imperfect how cleerly shal they see being made perfect in heauen vnspeakable shall the brightnesse of that light be when we shal be glorified and our eyes perfected For when we cannot now behold the Sun then our eyes shall be brighter then the Sunne and see that euerlasting Trinitie and the Angels in eternall glorie Verse 11. My louers and my friends stand aside from my plague and my kinsmen stand a far off NOw he addeth some new circumstances to augment the heauinesse of his euill by which he might prouoke God to mercie namely that he was left alone by such whom either nature should haue bound to him as his brethren and kinsmen or of acquaintance as his familiars of whom Solomon said that a friend is nearer then a brother Pro. 18.24 This might haue come either through disdainfulnesse that they were ashamed of his crosses as is the custome almost of all men For in prosperitie when they see a man in a good case then they forge acquaintance on him A man in prosperitie hath many friends in aduersitie few or none they alledge they are of his kinred and blood and come of his house though they be not in any degree of his kinred but when he is distressed and in aduersitie though they were of his kinred they will be as Iobs friends and looke not seâ—en dayes onely Iob 2 13â— but seuen yeares a for on him and misknow him or for feare to purchase hatred for his cause Thus through feeblenesse they refuse him help and stand aside from his plague wherby they did greatly exaggerate his griefe in that when he flourished they followed him when he was troubled they did forsake him whereof he complaineth at another time Psal 142.4 Iob 6.15 Luk. 23.49 2. Tim. 4.16 I looke to the right hand and none knoweth me And Iob My brethron passed by me And when Christ was naked on the crosse his friends stood a farre off And Saint Paul saith In my first defence none was with me but all left me By which examples we shold be enarmed with patience Though all forsake vs God cleaueth to vs. though all forsake vs if God be with vs. For our God will not leaue vs or be ashamed of vs or be afraid to assist vs. Therefore also saith Dauid Psal 31 1â— 5â— â—3 I am forgotten as a dead man out of mind I am like a broken vessell And in another place But it was thou O my companion my guide and my familiar which delighted to consult together and
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
after them as Achab did Naboths vineyard 1 King 21.1 2. Prou. 23.6 There is an euill eye of which Salomon saith Eat not the bread of a man that hath an euill eye he seeth finally to circumuent his neighbour of which also Salomon Pro. 10.10 Hee that winkes with his eye meditates deceit and so many make these eyes which God hath giuen them as it were two lighted candles to let them see to goe to hell and for this God hath requited them that seeing their minde was blinded by the lust of the eyes the lust of the flesh 1 Ioh. 2.16 and the pride of life God hath sent sicknesse to debilitate these eyes which were so sharpe sighted in the deuils seruice and their lust now shall cause them want the necessary sight of their body Doctr. Sin blindes both soule and body Pro. 23.29 Sinne then blinds both body and soule To whom commeth woe blindnesse of eyes c. to him that sits long at wine In the sicknesse thy sight is so darkned that thou who sawest thy neighbours wife shalt now scarce know thy owne wise they shall be blind who looke thorow the windowes when God chastiseth man for his sinne The right vse of our eyes then he growâ—â—h pale and woe Out of this we haue some instructions Vse 1 First that seeing God hath giuen vs the siâ—hâ— of our eyes we should also make a couenant with them as Iob did That we beheld not a woman in vaine Iob 31.1 Next that wee may learne to looke vp to heauen and diligently ponder Gods workes with them for when they are not well occupied in readâ—ng beholding and pondering good things then the deuill will take occasion to abuse them other waies Thirdly that thou wouldst remember that hee who planted the eye Psal 94 16 Reu 1.14 sees most cleerâ—ly himselfe his eyes are like a flame of fire And finally when thou findest thine eyes dimme as thou must confesse the abuse of them so thou must pray to God that hee would â—lluminate the eyes of thy minde to see his â—â—e cy Mat 5.8 Doct. Christians can neuer lacke enemies for Blessed are the pure in spirit for they shall see God Because of all mine enemies First yee see the Church and her true members neuer can want enemies either within or without aboue benâ—ath and about hâ—r yea how many children the deuill hath let a Christian perswade himselfe he hath as many aduersaries And the Lord raiseth vp enemies against him for great and necessary causes As fâ—rst to trâ—e their patience Secondly to exercise their armour wherewith hee hath furnished them to wit the shâ—eld of faith â—ph 6.16 Foâ— what cause God raiseth enemies â—gainst vs. the sword of the word the hâ—â—â—meâ— of saluation the brest plate of righteousnesse which a Christian must put to proofe bo h â—n defending himselfe and offending his enemies Thirdly hee raâ—seth vp enemies against him thaâ— hee being strictly pursued may draw neerer to himselfe by vnfamed repentance and true prayer as Dauid did in all his conflicts putting vp new supplications to God for his defence and deliuery Fourthly to correct their sinnes as the Israelites in Aegypt had Pharaoh Exod 1 2. Iudg. 2.3 in the wildernesse Moab in Palestina the Canannites whom God reserued and kept to bee prickes in their sides â—en 31.5 â—7 2. 39.17 Iacob had his owne Laban and Ioseph had Potiphars wife in Aegypt and at home his brethren Neither let any Christian dreame that immunity and security in any place of all the world Vse that he shall bee free of that fiery dragon Reu. 1â— 4 who doth pursue the child which the woman hath borne but let him prepare himselfe for some enemie one or moe who shall pursue him if thou be vnder the standard of the deuill he will not pursue thee but if thou be his aduersarie and fightest vnder the banner of Christ then be assured hee will bend his whole forces against thee Simil. The Pyrats who see an empty Barke swimming the sea passe by it but if shee be loaded with pretious wares then they will assault her So if a man haue no grace within him Satan passeth by him as not a conuenient prey for him but being loaded with graces as the loue of God his feare and such other spirituall vertues let him be perswaded that according as hee knowes what stuffe is in him so will not faile to rob him of them if in any case he may What is the cause of the enmity or why did Cain hate Abel because hee was righteous Gen. 4.5 The naturall hatred betweene the seed of the woman and the Serpent Gen. 3.15 the other iniust There is a naturall feude betwixt the seed of the woman and the seed of the Serpent which God hath put betweene them and albeit they haue neuer done them iniury yet they hate them deadly because their deuillish inclination is disposed cruelly against them What iniurie hath the Lambe done to the Lyon and yet it is set to kill it and thinketh the bloud thereof sweet The sweet singing bird what wrong doth it to the Eagle and yet she seekes to deuoure it So none are in danger but Gods children his birds his lambs and therefore they seeme most infortunate for as much as all bloody murtherers are set against them Vse 1 Art thou a Lambe the Wolfe is going about to deuoure thee but herein is thy comfort the Lord is thy Shepheard and he will protect thee Vse 2 But if thine enemies doe rise vp against thee first runne to God Counsels to a persecuted Christian search what sin thou hast done and repent it Next consider whether thou hast deserued their wrath be not persecuted as an euill doer but haue that within thee that thou maist say what haue I done Vse 3 Thirdly repay them not with euill If thou see thine enemie hungry giue him meat Rom. 12 20 if hee thirst giue him drinke for in so doing thou shalt heape coales of fire on his head Commit vengeance to God mine is vengeance saith the Lord Rom. 12.19 and I will repay it Vse 4 Finally comfort thy selfe in this thine enemies are Gods also hee will curse them that curse thee But in these enemies of Christ I marke the malice of euill men that when God is chastising a Christian for his sinne then they afflict that man as the Chaldeans did Iob Iob 1.17 The wicked adde vineger to our gall Mat. 12.20 they contrary to the practice of Christ breake a brussed reede Next Christians are not destitute of their passions but haue their owne griefes because they haue great enemies they feare but are not swallowed vp with feare for God comforts them Gen 18.2 and 32.28 Iacob was afraid of Esau his elder brother who went about to kill him but God sent him to Padan-aram and the Angell that wrestled with him said vnto him Because
reueale it Doct. No true seruice without conscience To them that feare him and to these he giueth vnderstanding as in the 15. and 119 Psalme hee testifies By which I see there is no true seruice vvithout conscience and none can profit in the knowledge of the Scripture but such as feare God and the more they feare him the more they grow in knowledge True piety and godlinesse is the nourisher of knowledge for the feare of God is the beginning growth and perfection of all wisedome And therefore Athiests and prophane persons haue not learned Christ aright they are learning but doe neuer attaine to the power of godlinesse and his couenant to giue them vnderstanding His couenant is specially mentioned Doct. Gods couenant belongâ—â—th to such â—s feare him Iohn 6.33 because the Iewes brag of the couenant made to Abraham their Father But here he declareth to them that they haue no title â—o the couenant except they feare God The Iewes bragged that they were descended of Abraham but Christ sends them to their father the deuill because they follow his manners and are murtherers Therefore there is no part in the couenant to those who haue not the true feare of God VERSE 15. Mine eyes are euer towards the Lord for who will bring my feet out of the net NOw he doth apply the benefits of God which generally were propounded to the Church to himselfe as he began the Psalme so he ends it with a prayer for his deliuery from his enemies In this Verse hee perswades himselfe by faith that God will set him free for as saith the Text his eyes are euer towards the Lord that is he depended on God as the eye of the handmayd is towards her mistresse This he testifieth when he saith Psal 123. Psal 121. And I lift vp mine eyes to the mountaines my helpe commeth from thee O Lord for thou wilt deliuer me who trusts in thee Note Men may looke for helpe at the hands of men but in vaine But God will not frustrate the expectation of his owne which should make vs not to turne our eyes from him seeking helpe from Aegypt Wee cannot at one time looke vp to heauen downe to hell or the earth no more put our confidence in God and man Next ye see that if we desire to get deliuery we must in al our actions set him before our eies direct all our actions to glorifie God and edifie his Church Psal 16.8 I haue set the Lord alwayes before my face for he is at my right hand therefore I shall not slide Will God defend an vnrighteous man who asmeth not at Gods glory but his owne designes Note If thou haue him before thine eies then will he stand at thy right hand to maintaine thee He will bring my feet out of the net Comparison He compareth his estate to a bird insnared in the fowlers net for his enemies were fowlers their engins were nets himselfe was the poore bird circumuened The Churches enemies vsing subtilties to intrap her Gen. 3.1 Let Christians haue their conuersation in heauen God will breake the snare Acts 16.26 The Church hath many enemies but none are so crafty as these fowlers fraud and craft is a marke of Gods enemies they imitate their father the deuill who is a wily Serpent and more subtile then any beast of the field Thirdly let Christians be birds that as they haue their chiefe abode in the ayre so we may haue our conuersation in heauen as they fill the aire with their sounds so let vs praise God Fourthly Gods children may be ensnared but God will breake their nets and deliuer them as Paul Silas and Peter out of prison for that which seemes impossible to men is possible with God Man is as the bird escaped out of the snare of the fowler Psal 124. Simil. for as the bird compassed cannot deliuer it selfe no more can man escape their attempts by his owne strength but onely by Gods power VERSE 16. Turne thy face vnto me and haue mercy vpon me for I am desolate and poore Doct. Aduersity makes meÌ„ feare Gods absence Doct. Gods mercy the fountaine of all blessings Doct. Misery the obiect of Gods mercie Luk. 10.33 Simil. HE thinkes in aduersity that God turnes away his face whose presence to a creature is as the turning of the Sun vnto the earth He craueth mercy oftentimes in this Psalm acknowledging that to be the fountaine from which all blessings flow to him this argument is taken from God himselfe The next argument from his misery For I am desolate and poore This is the obiect of Gods mercy vpon vvhich it must worke as the vvounded Iew was an obiect of the Samaritans mercy How would Gods mercy be knowne if man had no misery How would the Physitians skill be tried if not by the patients diseases How would the liberality of Princes their iustice be notified but by the pouerty of their subiects and their distresses VERSE 17. The sorrowes of mine heart are enlarged draw me out of my troubles Doct. God multiplieses sorrowes because wee multiply sinnes THe sorrowes of mine heart are enlarged God hath many meanes to humble the sonnes of men and namely he turnes their ioy of sinne into sorrow the right sorrow whereof the Lord send vs. God multiplies sorrowes because we multiply sins Dauid found a cause of sorrow in euery thing he gat from God for his brethren enuied him 1 Sam. 17.28 and 18.9 2 Sam. 6.20 and 15.31 1 Sam. 23.12 and 26.1 and 29.4 his father in law Saul persecuted him his vvife mocked him his familiars and companions deceiued him his children pursued him the Ziphims and the Lords of Keilah betrayed him the Philistims reiected him The ioies which God propineth vs with are as so many roses but in the bottome of them are enclosed as many thornes to pricke vs Simil. 2 Cor. 12.7 As Paul was pricked with the messenger of Satan leâ—t he should haue beene exalted through the great reuelations So if we found not some discomfort in euery creature we should be bewitched with the delight thereof that we could not settle our affection on God And therefore God peppers euery pleasure and giues vs some soure sauce thereto Exod. 12.8 as he gaue soure hearbs to be eaten with the Paschal Lambe Draw me out of my troubles Doct. If the pleasures of this world were not painfull we would too much delight in them Psal 34 11 1 Sam. 17.34 Doct. The root of all our trouble is our owne sinne Simil. Pro. 20.17 Many are the tribulations of the righteous but the Lord will deliuer him out of them all God vseth to draw them by which hee would testifie that it is a work of Gods power to deliuer the innocent as Dauid deliuered his fathers sheepe from the Lyon and the Beare and the vessels out of the hands of a strong man VERSE 18. Looke vpon
of his sinne Note yea I may affirme neuer had man greater displeasure for so short a pleasure as had Dauid neyther was he in worse case with God but rather the multitude of his teares were as many seales of Gods fauour towards him and of the remission of his sinnes showers be better then dewes Vse yet it is sufficient if God at least hath bedewed our hearts hath giuen vs some signes of a penitent heart if wee haue not riuers of waters to poure forth with Dauid neyther fountaines flowing with the Magdalen Luke 7.38 Ieâ— 9.1 Luk 22 62. Let vs lament that we cannot mourne Mat 9.21 Iohn 20 27 Doctr. God regardeth not the quantity but quality of our repentance Doctr. The place of our sin should be the place of our repentance Gen 3.6 Luk. 22.44 Psal 4.4 Amos 6.4 nor wiâ—h Ieremy desire a fountaine to be in our head nor with Peter weepe bitrerly it will be sufficient if we lament that we cannot lament and mourne that we cannot mourne yea if we haue the smallest sobs of sorrow and teares of compunction it they be true and not counterfet they will make vs acceptable to God for as the woman with the bloudy issue that touched the hemme of Christs garment was no lesse welcome to Christ than Thomas who put his fingers in the print of the nailes So God looketh not at the quantity but the sincerity of thy repentance My bed The place of his sinne is the place of his repentance and so it should be yea when we behold the place where wee haue offended wee should be pricked in the heart and there againe craue him pardon As Adam sinned in the garden and Christ sweat bloudy teares in the garden Examine your hearts vpon your beds and conuert vnto the Lord and whereas yee haue stretched forth your selues vpon your bed to deuise euill things Repent there and make them Sanctuaries to God Sanctifie by teares euery place which ye haue polluted by sinne Vse And let vs seeke Christ Iesus in our bed with the Spouse in the Canticles who saith Cant. 3.1 In my bed by night I sought him whom my soule loued Euery night Doctr. One hours sinne may bring many nights of paine Vse So one houres sinne hath brought many nights paine it may bee done in one houre which cannot bee amended in all our life Learne therefore in time to be carefull and fall not into that ditch out of which hardly can ye bee freed How easie is it for a man to fall into a pit but with what difficultie is he deliuered there-from Beware therefore in time I pray you Adam fell in such a pit by one sinne out of which he could neuer release himselfe What shall I say to such of you as spend all the night in riot and drunkennesse and whoredome and cardes and such abhominable follies It is Gods iudgement if ye be brought to doe penance as many nights in the bed of sicknesse that your feet may be put in the stocks and yee bee tied to your bed by the cords of sicknesse as ye went away riotously with the wild Asâ—e Ier. 2.24 till ye were taken in your Moâ—eâ—h and yee be brought to repent in your bed wheâ—e ye would not at your boord and bee forced â—o learne a lesson in Babel where yee would not in Sâ—on As the night is secret Note so should the worke of thy repentance be Repent â—hou secretly that the Lord may reward thee openly Euery night Doctr. Repenâ—aÌ„â—e should bee constant Doctr. Teaâ—es good purgations to expell sin Marke here that repentance should be constant not one night but euery night And water my couch with my teares Teares are good purgations wherewith the Lord doth expell the noisome humours of our corruptions as the Physitian giueth medicine to purge the humours of his patient and albeit they seeme bitter and sower for the season yet afterward they bring forth most sweet and comfortable fruits of righteousnesse when it pleaseâ—h God to breake vp that fountaine in a mans heart and breake thorow the rocke of induration then that exercise of repentance and mouâ—ning is so delightfull to a Christian soule that there is no exercise of his religion which will content him and giue satisfaction to his poore soule if it be not sâ—asoned with some sorrow and mourning for his sinnes which made Saint Angustine to affirme in many places that it was nor pâ—ssible that repentance could bee for grieuous sinnes which was dry and not watred with many teares It is noâ— seemly to a King to weep for his owne priuate calamities leâ—t he might seeme to be cast downe from his courage but nothing more royall then to mourne for the offence of the King of Kings what force tears hâ—ue with God Finally ye shall marke in this place what force teares haue with God that they can blot out the multitude of iniquities For if Alexander being informed of many odious crimes giuen vp by Antipater against his mother answered that one mothers teare might blot many papers Simil. So must wee perswade our selues that we being the children of God albeit grieuous accusations be giuen against vs by our Anti-pater the deuill yet one teare of our repentance will blot out all these accusations VERSE 7. Mine eye is dimmed for despite and sunke in because of all mine enemies The fift argument from the multitude of his enemies MIne eyes are dimmed The fift argument from the multitude of his enemies that are troubling him when God is afflicting him and his extraordinary feare noted by a signe dimnesse of his eyes The eyes of man are made by God as two lights and windowes by which he might behold his wondrous workes and glorifie him in them and by which he might see to direct all his actions with men Psal 8.3 4. When I behold saith Danid the heauens the worke of thine hands he gathers this out of his sight the Moone and Starres which thou hast ordained What is man that thou art mindfull of him and the sonne of man that thou visitest him The Lord for this end hath planted the eyes but the deuill hath corrupted our soules that hee maketh them instruments of wickednesse in lusting by them euill things 2 Sam. 2.2 Dauid saw Bathseba The Israelites said of the golden Calfe Behold the gods which brought you out of Aegypt Exod. 32.4 a man sees the idoll he bowes downe to it he lusts after it he sees his neighbours wife and commits adulterie for as Christ saith Mat. 5.28 He that sees a woman and lusts after her hath committed adultery in his heart already Of which is said 2 Pet. 2.14 their eyes are full of adultery He sees his enemie with the eye of the Baâ—ilisque or Cocatrice to murther him Prou. 6.17 and this proud eye is one of the sixe things which the Lord abhorreth he seeth his neighbours goods to lust
9.27 that in this verse he particularly applyeth vnto himselfe shewing vs hereby how necessary the application of mercy is to a Preacher lest preaching to others hee become a Reprobate himselfe He runnes euer to mercy pretending no merits and craues pardon to his iniquity which before hee called sinne for hee sinned against God and did iniquity to Vrias Doct. Who sinneth against God hurteth his neighbour 1 Ioh. 4.20 where obserue that sinne and the forgetfulnesse of God causes vs to doe iniquity and wrong to our neighbours how can wee loue God whom wee see not and hate man made to his I mage whom wee see For it is great Doct. To aggrauate sin a true marke of a penitent Gen. 3.12.13 A true marke of a petitent sinner to aggrauate his sinne Some vse to extenuate their sinnes by comparing them to others whom they thinke sinne more then they doe others excuse them as Adam did when hee said The woman which thou gauest to bee with me shee gaue me of the Tree and I did eate shee againe excused herselfe The Serpent beguiled me and I did eate Doctr. WheÌ„ man remembreth sinne God forgetteth it But let the children of God search and finde out the greatnesse of their sinnes and aggrauare them that God may extenuate them and so forget them Are yee loadned with sinne remember it and God will forget it and ease you if yee haue it before your eyes hee shall cast it behind his backe but if you thinke nothing of sinne God will binde it on your backe so that it shall presse you downe as a milstone But he craueth this for Gods names sake his name is his honor Doctr. Gods chiefest honor is his mercie Pro. 25.2 shewing vs that God purchaseth his chiefe honour by his mercy It is the honour of the King to try sinnes but the honour of God to couer them VERSE 12. What man is hee that feareth the Lord him will hee teach the way that he shall choose IN this and the other two verses following is contained another quality which God craueth in his penitent humble and obedient sinner to wit that he haue the feare of God who is rewarded with temporall and spirituall blessings in his soule body and posterity So godlinesse is great gaine hauing the pâ—omâ—es of this life the life to come 1 Tim 4.8 What man is he By this forme of interrogation hee would note the raritie of those that shall finde mercie and this indefinite speech answerable to an vniuersall declareth that whatsoeuer they bee of whatsoeuer estate and condâ—tion who feare God shall bee sure of these after following blessings Doct. God directs them whom hee forgiues Next obserue that God hee directs all these in the course of their life whom hee hath pardoned therfore those who are not reconciled to God need not looke for Gods direction he was a Pillar of fire and Cloud to the Israelites for they were vnder the Couenant Exo. 14.19 The feare of the Lord is the chiefe vertue Pro. â—5 33. What the feare of God is euen the beginning of wisedome It is a secret reuerence bred in the heart of a Christian proceeding out of the sense and feeling of Gods loue whereby a sinner is affraid that hee neither thinke speake or doe any thing which hee supposeth may offend Gods Maiestie This secret feare if it bee once planted in the heart will direct thee in all good actions acceptable to God and correct thy euill doings Note The two properties of Gods feare Simil. The loue of God hath a constraining power whereby it compelleth and forceth vs to serue him the feare of God hath a restraining power by which it restraineth and stayeth vs and keepeth vs backe from offending him this is like a bit the other like a spur Abraham feared that the feare of God was not Gen. 20.11 in the place wherto he went Ioseph being inticed by his Mistris to commit wickednes with her answered How can I do this great wickednes and so sin against God Gen. 39.9 the Lord plant this feare in our harts This is a filial feare which he craueth comming from loue not a seruile feare which commeth from a feare of punishment The preseruer of this feare is a continual nourishment in thy minde of the presence of God How the feare of God is preserued to whoÌ„ thou presentest all thy actions When thou coÌ„mittest any thing vnworthy of his presence be ashamed of it flie froÌ„ it craue mercy for it make the quiet Cabinet of thy mind the Chamber of his presence wherin thou darest admit no lewd thought no filthy thing And because it is impossible to fray thy hart minde from the conceptions of that sinning sinne in thee Note yet haue this testimony that it is no sooner conceiued but as soon repented Will he teach the way that he shall choose He promiseth foure benefits to the man that feareth God he heapeth vpon him grace vpon grace before hee pardoned him and now he directeth the man whom he forgaue for no sooner receiueth hee any man in his fauor when he immediately takes the protection and direction of him But out of these words we see three things First there are diuers yea contrary wayes as there are contrary ends the broad and the narrow the Kings way and by-rodes the way of life and of death Many promise to themselues a Kingdom not being in the way leading thereto This is against such as dreame to themselues that whatsoeuer religion they professe or howsoeuer they liue they shall goe to heauen but they are deceiued for if thou be not in the way to the Kingdome thou shalt neuer attain to the Kingdome many yea the most part are not going but riding not running but posting to hell whom if ye demand whither they goe they will answere to heauen yea and they will bragge they shall be nearer God then the Preacher himselfe euen as if one would dreame of life at the poynt of death Next wee see that a man cannot of himselfe choose the right way to heauen Doct. Man of himselfe is ignoâ—ant of the rigâ— he way 1 Cor. 2.1 4 for the naturall man cannot apprehend those things which pertaine to Gods Kingdome neither yet can he see them for they are spiritually discerned Whereupon followeth the third that is how man shall choose the good and refuse the euill way Rom. 9 1â— Non est currentis nec volentis sed miserentis Dei It is not in him that runneth nor in him that willeth but in God that sheweth mercy Heb. 11.25 Moses choosed rather to suffer with the Church then to bee called the sonne of Pharohs daughter Ios 24.15 Ioshua and his house choosed to serue God though all the people should serue Baal Psal 4.6 Dauid the King choosed the light of Gods countenance to shine on him 1 Kin. 3.9 Solomon made
we haue sinned in asking vs a King beside all other sinnes But a sincere heart seekes no starting holes or subterfuges but deales truely betwixt God and it selfe yea grace is at warre with all sinne especially with that which is nearest and dearest to man and will not spare to disgrace it by all meanes so that discovering the loath somnes thereof it maketh man willing to confesse it Ezra 9.6 Ezra sayth I am confounded and ashamed to lift vp mine eyes Thou shalt remember thy wayes Eze. 16.61 Act. 2.37 and be ashamed c. They were pricked in their hearts when they heard it God will haue his children like himselfe that as he esteemeth of sinne and as it is most oditious to him so we may account it odious and abominable and we can never hate and abhorre it overmuch Yea further when he maketh vs to aggravate our sinne he maketh vs so much the more to haue an earnest desire of mercy that when we haue seene sinne in an vgly visage we may see Gods grace more gladly laughing vpon vs with a merry countenance whereby we may the more glorifie him and accept of his mercie yea the more we confesse our debts to God and in humilitie craue forgiuenesse thereof the more he pitieth vs and the more we confesse our basenesse the more we magnifie the goodnesse of God pardoning the same The Lord will haue vs to confesse our sins that these being hewed from vs we may be more fit stones for his building Simil. And as the Carpenter taketh away chippes from the tree to make vp a goodly workemanship so will God haue our superfluous excrements cut off to make vs glorious ornaments to himselfe Against merits and superogation Gods superogation Mat. 18.27 Against Atheists This humble and penitent Confession of sinnes not onely damneth that divellish doctrine of merits and superogation or supererrogance when as the Master is sayd to forgiue all the debt But also convinceth such Atheists of our age who can well in grosse and generall termes say God forgiue vs we are all sinners and others who make a sport of sinne and others who will defend and patronize their sinne excusing the same and saying I am not alone I loue not to be singular it is the fashion of the world to whore and sweare and be drunke I hope God is not so strait laced as you are Yea many haue answered to my selfe You will not answere for our sinnes although I should haue beene partaker of them if I had not reprooved them They say to the Ministers as the Sodomites said to Lot Gen. 19.9 Shalt thou iudge and rule or as Corah and his confederates sayd to Moses and Aaron Num. 16.3 Yee take too much vpon you or as those in the second Psalme Psal 2.3 Let vs breake their bonds asunder And thou forgauest the punishment of my sinne Doctr. Repentance and remission meet together In the former part Repentance and remission meet together in few words Davids true Repentance is liuely expressed Now in this part is set downe the remission of his sinnes and both are closed in one verse to let vs see that the one is not so soone done as the other meeteth David sayth 2 Sam. 12.13 I haue sinned and Nathan subioynes presently and thy sinnes are forgiven thee So this may encourage penitent sinners that God will not suspend or drift time with them but will presently what time soever a sinner repent him of his sinne put away his sinnes out of his remembrance Forgiuenesse meets repentance in the face as the father of the forlorne Sonne met him and kissed him Luk. 15.22 But how can Confession be sound Ob before sinne be pardoned it seemeth rather that Confession should follow the remission of sinne It is answered Ans that all Gods gifts are given at once for in the first act of grace there is a change of the whole soule for faith repentance loue to God men are given at once but in respect of vs and our apprehension or application one grace goeth before another Simil. for as the cracke of Thunder and the Lightning are both at one time but we see the one before we heare the other because our sight is more apprehensiue then our hearing So these graces are all wrought together by God yet in regard of vs and our sense pardon commeth after Confession albeit God in the beginning of our conversion giues vs the grace whereof we haue not the present feeling Simil. as a childe in the mothers wombe liues and moues yet knoweth not of his life and motion So Gods children scarse can acknowledge that which is within them The Lord forgaue not onely his sinne but the iniquitie of his sinne Dan. 12.2 as we say terra pulveris or caenum luti the dust of the earth or dirt of clay Note By this he would teach vs that albeit we be altogether sinfull yet God is altogether mercifull great is our sinne I grant but his mercy is farre greater Ps 10.11 as farre as the heaven is aboue the earth Next yee see that God onely pardoneth penitent sinners It is an idle doctrine to cause men to beleeue that Christs bloud is sufficient for all sorts of sinners whatsoever they doe for if it were so what needeth repentance faith the loue and feare of God c. Wee cannot haue these without their conditions for as the auncient sayth fides iustificat correlativè How faith iustifieth August We must merit God by faith and repentance for as Augustine sayth he that made thee without them doth not saue thee without them But Christ died for all all therefore must be saved for whom Christ died It is answered Christs death had beene able as Leo sayth to saue infinite worlds but we speake of the effectuall shedding of his bloud which was shed for many not for all for the remission of sinnes VERSE 6. Therefore shall euery one that is godly make his prayer vnto thee in a time when thou maiest be found surely in the flood of great waters they shall not come neere him Doctr. The godly shall reape the benefit of remission of sinne THis is the second part of the Psalme for hauing taught that the happinesse of man consisteth in the remission of his sinnes now he sheweth who shall reape the benefit of the same So this gift of God is not restricted onely to David but to all the godly as a cleare light shining abroad for the vtilitie of the whole Church We receiue gifts from God to impart them to others 1 Tim. 1.16 Hereby we may learne for what end God doth bestow his gifts vpon vs to wit that we may reach forth the fruit thereof to others So the Apostle sayth he found mercie that he might be an example to others As also we should looke to the examples going before vs. Aske the former ages sayth Iob Iob. 8.9
pray to God and is it not verie conuenient that the Godlie in their trouble should run to God from whō as they haue their name Conditions necessary to be in him to whom wee pray so they haue all good things if we would seeke helpe at any we must see that hee doth know our danger that hee will heare vs that he fauoureth vs that hee will helpe vs that hee will deliuer vs that hee will continue constant to helpe vs and if any of these lacke our sute is in vaine and to no purpose There is no creature in heauen or earth to whom all these can be attributed but onely to God For Images and Idols haue no more sense then Baal had when his Priests called O Baal heare vs of whom to deride them Eliah 1 Kings 18 26. God sees our miserie with pitifull eyes Luk. 10.33 said he is in a iorney or sleeping But our God sees all our tribulations and foresees them and sees them with regrate as a parent would behold the miserie of his childe not with common eyes as an on looker of a commedit but with mournfull eyes as the Samaritan beheld the wounded Iew for hee that made the eye can hee not see and qui totus est visus he who is altogether sight can he not perceiue This is a great comfort to the patient that hee hath God looking on him with the eye of his compassion And as hee seeth so hee heareth our groaning with both his cares Isa 63.26 God heares our groanings Psal 27.10 Though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer Though my father and my mother would forget me yet the Lord will gather me vp And if Abraham did not see the miseries of the Israelites who sprang out of his loynes shall we suppose that the Saints departed see our particular Crosses or sorrows The Saints departed heare not or tentations who when they were aliue could not see them but so farre as they would exprest them How much lesse now can they see our crosses except as the Papists folishly say in the Glasse of the Trinitie which were asmuch as to make the Trinitie a myrrour to their soules The Saints occupied in praysing God to occupie them in the earthly sorrows of his Saints who are so well occupied in the celestiall praises of his Maiestic and albeit they be lying vnder the altar desiring the accomplishment of the body of Christ yet they are put to no businesse to that which the Trinitie fullie can doe themselues to whom belongeth the worke of our saluation Many both see heare and pitle our miseries albeit they are not able to succour God able to help vs. or supplie vs. Here then is our comfort that wee haue an omnipotent God to whom we come who quiequid voluit fecit hath is able to doe what so euer hee will and if wee haue his heart to loue vs we neede nor to doubt of his hand to helpe vs as a subiect on whom a Potent king casteth his affection and whom hee loueth intirely needes not to doubt of his liberalitie and protection And finally albeit that any mortall man both saw and knew Gods fauouris constant and fauoured vs and had power to accomplish our suites yet what suretie haue we of the continuance of of his fauour or yet of his life Therefore saith Dauid Trust not in wordly Princes whose breath is in their nostriles Psal 146.3 But our God is constant eternall immutable and as hee abideth for euer so doth his loue continue without any shaddow of change Here I might very pertinently conuince that Doctrine of the Papists Against the Popish intercession of Saints who seeke to God by other intercessors then Christ But seeing that worthy English man Mr. Taylor hath handled that subiect very well and I vse not to fall forth in my Sermons in any Etenchticke place against the enemies except shortlie to poynt at them as the text affoordeth occasion or yet Didactick common places seeing onely I purpose to interpret the text of the Psalme as it lyeth therefore I referre you who desire to heare this controuersie to the said reuerend fathers commentarie on this Psalme who hath reasoned the mater very well and to all your contentments will satisfie you as also my brother Master Patricke Simsons treatise of the Invocatiō of Saints written in his Centuries In a time when thou maiest be found This is the fourth The time o prayer and last poynt of the godlie mans phrase the time when he shall pray This phrase implieth three things First That prayer is a seeking of God Secondly That there is a time wherein God will not be found and Lastly that there is a time wherein the godly shall finde him Seeke the Lord while hee may be found call vpon him while hee is neere Doctr. That praier is a seeking of God Psal 34.4 2 Chron 20 3. Math 7.7 Luk. 2.27 Can 6.1 Where God is to be found in his Temple Isa 55.6 I sought the Lord sayth Dauid and Iehosaphat sought the Lord by Prayer So it is necessary wee should seeke God by Prayer that wee may finde him Seeke and yee shall finde That yee may finde him First seeke him in his owne house there Simeon found him The Church found him amongst the tents of the shepheards in his Garden amongst the beds of the Spices that is in the assemblie of the Saints where graces grow vp as sweete Spices Next Seeke him in his word and by Praier His word Eph. 6 18. By prayer Ier. 29 13. for there hee is to be found Thirdly in sinceritie of Spirit praying in the Spirit Yee shall seeke me and finde me because yee sought me withall your heart Seeke him also in season timously Early in the morning sayth Dauid will I seeke thee Psal 63.2 that is euery morning the beginning of my worke shall bee to praise thee Fourthly seeke him for himselfe not as the Iewes God is to be sought for himselfe who sought him for their bellie Then wee seeke him for himselfe when wee seeke his glorie in euery thing although to our owne shame and discommoditie Then seeing the Lord may be found it were good for vs to seeke him as I said before and specially in his Temple where hee may be found and not in time of his seruice to frequent Alehouses or any pastimes vpon the Sabboth day or Merchandise pretending they can serue God on horsebacke as well as in the Church I will not be ashamed to borrow some fearefull examples from that learned and godly Pastor Master Taylor Marke the example of abusing the Sabboth A certaine man for hunting on the Sabboth day had a child borne with the head of a Dogge that seeing hee preferred his Dogges before the seruice of God hee might haue one of his owne geting to make much of
because it lacketh strength and is not come to that maturitie to execute their inclination which is naturally cruell So are infants naturally inclined to sin and therefore so soone as they can think any thing speake or do any thing it is euill as daily experience teacheth vs. Parents should take care to amend by good education that which is deficient in their children by nature Simil. Originall sin is sin And therefore it becometh Christian parents to take paines to amend that which is deficient and imperfect by nature in their children by art instruction and correction That as wilde beasts are tamed by the industrie of men and barren grounds haue become fruitfull by labouring and manuring so euil natures may be corrected by good education Ye see also out of this that originall sin is sin and offen siue to the law of God and the roote of all others that the most secret thought of our heart is sufficient to condemne vs if God would deale extreamely Which impugneth that diuellish and erronious doctrine of some who think that the first intentions and thoughts are veniall if consent come not with them Our Lord saieth that whosoeuer seeth a woman and lusteth after her committeth adulterie Mat. 5.28 and is as culpable before God as if he had sinned with her But that concludeth not that the motion is not sinfull to which such a wicked consent is added the greater sin cannot excuse the lesser Therefore we must go with Elizeus to the fountaine and cast in salt in those rotten and stinking waters 2. Kin. 2.20 that they being purified all the streames flowing there from may be also cured This parentall sin hereditarie radicall the leuen of the primitiue corruption the law of the members Nota. naturall and generall to all mankind cannot be taken away but by the conception and natiuitie of Christ But here ariseth a question how parents both being Christians and receiued in the couenant Obiect can beget sinfull children I answer by a familiar similitude Solut. Simil. the seed ye see when it is sowne is made as cleane as the art and industrie of man can do and yet ariseth with a roote stalke blade and beard the cause is not in man the force lieth in the seed so in that the parents are purified they haue it of God what the childe hath he hath by nature which either must be repaired by grace or he must perish Adam Noah Samuel Eli Dauid c. although they were godly religious men yet had naughtie and wicked children which sheweth vnto vs that religion and godlinesse cometh not by nature but by the free grace of God I omit those vain idle questions de originali peccato Godlinesse cometh not by nature but by grace which the Papists too curiously propound and may be very easily answered lest it should breed errors in your mind which ye neuer dreamed of And in sin hath my mother conceiued me The word iechematin signifieih properly calefacit warmed me in her wombe fed or nourished me referring it to the action of heating and feeding the childe in the wombe nine moneth Wherein the greatnes of Gods worke is to be seene who so miraculously can preserue the infant in such an obscure place so compassed with the interiour parts Alwayes euen there in that poore creature there is sin albeit he be ignorant of it So he hath a burden when he feeleth it not and lieth wrapped with all miseries and thinketh himselfe then to be in a best case for when he cometh out of the womb with great paine to his mother and difficultie to himself he weepeth poore soule because he is come to sorrow Ezekiel maketh mention of a child new borne whose nauill was not yet cut Ezech. 16.3.4.5.6 neither salt put in it nor washed lying miserably in the pollution of nature which representeth to vs our naturall filth in sin that neither are we cutted away by the knife of the Spirit from our originall corruption neither washed by the blood of Christ from our naturall vncleannesse neither salted by the salt of the word and if it were not by Gods grace and care of our spirituall parents that we were helped we would neuer liue but die and perish in the filth wherein we haue bin conceiued and borne Man were vtterly vndone if he were not supported by the grace of God There is no beast which nature hath not taught some meanes to help it self as some haue naturally skins or haire and wooll to defend them from iniuries we haue none In a word man were vndone if he were not supported by the grace of God We may weepe we haue no more and would God we could spiritually crie and mourne that the Lord hearing our weeping might pitie and helpe vs. But because so many worthy writers both ancient and moderne Papists and Protestants haue written largely of this place and I must say Sum minimus omnium I cease to write any more hereof lest I should repeate that which they haue already obserued Verse 6. Behold thou louest truth in the inward affections therefore hast thou taught me wisedome in the secret of mine heart THis is the fift argument which he vseth perswading God to forgiue him taken from the sinceritie of his repentance that it was not counterfeit or dissembled which is very acceptable to God Yea in all the actions of religion and parts thereof there is nothing more pleasing to God then sinceritie and vprightnesse He cannot abide hypocrisie and dissimulation and to put ouer with faire words and an outward shew It is a mocking of God to looke vp with our eyes to the heauens Hypocrisie in religion is a mocking of God to bow with our knees to felde our hands to knocke on our breasts if we want vprightnesse and soundnes of heart We must serue God in faith loue repentance humilitie vnfainedly from our heart as true Nathaniels Ioh. 1.47 in whom there is no guile The parts of this verse are these 1. who loueth Thou 2. where and what he loueth truth in the inward affections 3. the consequent following vpon this loue therefore hast thou taught me wisedome in the secret of mine heart Behold Before he enter to any of these he vseth the particle of admiration Behold which he neuer vseth but in some remarkable matter thereby the more to raise vs vp to the contemplation of such great matters to be told as Behold how good and how comely a thing it is Psal 133.1 brethren to dwell euen together And Behold the Lambe of God that taketh away the sinnes of the world Ioh. 1.29 And this he doth that he might moue God that as he beheld his miserie being conceiued and borne in sin so he might behold his sincere and vnfained repentance And this is the happinesse of man when God beholds him mourning as he beheld him sinning This second sight is as delight some to the Lord
of God therefore God fortifieth his citie with al necessary defences which may hold out the enemie The Church hath walls inuisible visible The walles are too fold inuisible the protection of God which the world seeth not for the Lord is a wall of brasse about his Church to repell her enemies and a wall of fire to burne them also he hath his Angels who pitch their tents about his holy and chosen ones 2. Kin. 6.7 there was horses of fire compassing Elizeus The outward and visible walles are made of a number of liuely stones compacted together by the morter of loue strongly resisting all the enemies of the Church for that vnitie of the Saints strengthen them by the power of their God Boni enim ciues mania cinitatis good citizens are the walles of the citie And vpon these walles compassing them on all sides be bulwarks whereupon are set the canons of the word of God mighty in operation destroying the enemies the censures of the Church namely excomunication which being lawfully led is of greater power to subdue the enemie and resist him then all the power of ciuil authoritie The sinnes of princes and people make great gaps in the walles at which the deuil and enemies of the Church and wolfes enter and destroy the Lords vines They with Tobias and Sanballat stay the building of these walles Neh. 4.2 and are striuing to build the walles of Iericho which were forbidden by Iosuah to be redefied vnder a great curse 1. Ki. 16.34 which lighted on Hiel the Bethelite in the daies of Achab pitie is it to see the princes of this world so much enfeebling Ierusalem to strengthen Iericho Dauid crieth to God that he would build them whose power is greater then all the worlds who as he hath inuisible walles of his protection so he hath outward defences to maintaine his Church he is master of it yea master builder and sendeth forth seruants whom he strengtheneth for the building of his worke I see many pulling downe the walles yea with Edom in the destroying of Ierusalem crying sacke sacke Psal 137. â— raze raze vp the foundation Few with Nehemiah mourning for the ruines of Gods house in all parts and helping to restore them Let vs therefore goe to the God of Dauid who albeit he was king of the towne and began to build the citie and walles and laid materials to the Temple yet he knew that the labourers wrought in vaine vnlesse the Lord of heauen builded the citie Lord repaire the decaies of thy Church for thy Christs take For thy good pleasure He findeth the ground of all that perfection to be in God himselfe and his good fauour and not in men or their merits for as the whole building of the Church is the onely worke of God so is the reparation of her ruines onely belonging to himselfe Men might haue builded with stone and bricke the exterior walles It belongeth to God to build the Church but it is proper to God to build his spirituall Church And this is a token that God hath pleasure in his Church when he is building it sending good builders materialls of spirituall graces fortifiers as Cyrus and Darius good Princes Nehemiah good gouernours Esdra and good Priests And our obedient and carefull people who do take the sword in one hand and the instrument of building in the other that the Lords Ierusalem may be edified But when his fauour is departed then in his wrath he giueth Princes Gouernours Nobles Preachers and people who striue either to hinder the building or to pull downe the building to build vp Iericho and cast downe Ierusalem Dauid he craueth that God may be fauorable according to his good pleasure for the building of the Church dependeth vpon Gods good will and pleasure who when he liketh his Church can aduance her and when he is displeased with her cast her downe It appeareth euidently now that God is angrie with his Church in all parts of Christendome when he is pulling downe and not raising vp his Church we haue prouoked his wrath against vs and his soule abhorreth our hipocriticall profession and our wicked conuersation Verse 19. Then shalt thou accept the sacrifices of righteousnesse euen the burnt offering and oblation then shall they offer calues vpon thine altar THis is the promise of thankefulnesse to God wherein is set downe a correspondence or restipulation betwixt the people who shall offer sacrifices and God who will accept them And Gods seruice then goeth well when we offer willingly and God accepteth gladly If our sinnes be forgiuen vs God will heare our pâ—â—erâ— Gen. 4.5 Then Marke the time when God hath beene fauorable to his Church in forgiuing her sinnes then he will accept the offerings For pray what ye please and distribute to the poore if God doe not like of it all is in vaine Caine offered sacrifices but the Lord accepted them not because he hated his cruell heart Abel offered in faith and was accepted But how shall ye know if your offerings be acceptable to God seeing there is no fire to fall downe from heauen as that which burnt vp Elias sacrifice 1. Ki 18.34 Yee shall know that albeit an elementarie or materiall fire falleth not downe Nota. yet the fire of the Spirit falleth on our hearts the fire burning vp the drosse of our corruptions by vnfained repentance warmeing our hearts with the loue of God kindling our hearts with a zeale of Gods glorie This is the fire which will fall downe from heauen vpon our soules which sensiblie we feele if the Lord heare our prayers The sacrifices of righteousnesseâ— Some expound these offerings to be such as agree to his will I reuerence their iudgement but I see not how that exposition can agree with the text But it may be expounded of that righteousnesse which we ought to doe to our neighbours as we offer a sacrifice of a contrite heart the calues of our lippes by praises and these are the sacrifices of righteousnesse by our hands so that heart tongue hand should be all offered to God for God liketh well of righteous dealingâ— that our hand be not defiled with thirst couetousnesse oppression which if we sacrifice to Sathan by sinne let vs not lift to God by prayer but lift vp pure hands wash our hands in innocencie and then compasse Gods altar It would seem to be some differenc wher God said Obiect he would haue none of their sacrifices and now they promise sacrifices Indeed if the sacrifices be onely externall Solut. what accounteth God of them if they want mercie and righteousnesse for he will haue mercie and not sacrifice Therefore let externall and internall worship be conioyned and then God will like best of it but being seperated from spirituall offerings it is abominable and a burden to the Lord. Which be the sacrifices of righteousnes The alter Iesus Christâ— by whom we must offer our prayers
by sharpe meanes to be wakened Ionah 1.6.17 that God is forced to vse sharpe remedies to awaken vs. Ionas lay sleeping in the shippe when the tempest of Gods wrath was persâ—eing him God therefore threw him into the bellie of the whale and bottome of the deepe that from these deepe places he might cry to his God When therefore we are troubled either by heauie sicknesse Vse or pouertie or oppressed by the tirannie of men let vs make profit and vse thereof considering that God hath casten his best children in such dangers for their profite and that it is better to be in deepe dangers praying then on the high mountaines of vanity playing Nota. By the deepe places may be vnderstood also an heart deepely wounded with the consideration of sinne and Gods iustice for God will not accept such superficiall and scrufe praiers which come onely from the lippes and not from a contrite and broken heart 1. Sa. 1.16 Anna the mother of Samuel out of the bitternesse of her heart powred out her soule before the Lord. Exo. 14.15 Moses albeit he spoke not at all yet the Lord said vnto him Why criest thou for out of the deepe places of his heart he called on God Will not God cast backe the dung of those foolish prayers in their faces who thinke to be heard by their much babling and idle repetition of an vncouth language which they vnderstand not or numbering their beedes as though God could be pleased with such foolish and childish toies which come not from faith because they lacke knowledge nor yet from repentance or a sorrow for sinne Let not men thinke to find mines of gold or siluer in the streets Simil. no they must digge into the bowells of the earth for them So let vs not deceiue our selues thinking Gods fauour may be gotten euerie where for in the deepe places it is to be found I called vpon the Lord. The person vpon whom he calleth was the Lord Iehouah one who onely both might as omnipotent and would as most loujug heare him Psal 73.25 Whom haue I in heauen but thee and in earth none beside thee God is all sufficient therefore pray to him If Christ were not onely sufficient to whom and by whom we should pray we might seeke for others but seeing he is sufficient and none other what follie is it to pray to any but to him God differeth from kings kings are not able to doe all the duties of their office to their subiects Exo. 18.18 as Moses although indued with extraordinarie graces for his ease had seuentie ioyned to him to be iudges of the people and therefore we must addresse our selues to the kings officers to end our businesse But our God is infinite and willeth all men to come to him Mat. 11.28 Come to me all ye that are wearie and laden To adde to a thing perfect is to diminish it as to light a candle to the Sunne Simil. or poure a drop of water in the Ocean addition to things imperfect makes them the greater as the more waters the greater riuer the more men the greater armie more gold the greater treasure Then to adde to an infinite God To adde to a thing perfect is to make it imperfect a perfect Christ is nothing else but to dishonour him Search all the Scriptures if they yeeld one example or commanding of either Patriarkes Prophet or Apostle doing or commanding any to be prayed vnto but God onely Their apocrypha and vnwritten verities and their Legenda aurea must be all their warrand Let vs therefore with Dauid in all our prayers call vpon God 1. Kin. 18 29.37 and with Elias when Baal could not heare his priests pray to our God and with our Sauiour Christ say Our Father which art in heauen Mat. 6.9 I called He setteth downe the forme of his praier vnder the name of calling which sheweth his feruent intention not onely in calling vpon God but crying And this maner of feruent prayer is most necessarie albeit God doth as well heare vs when with Ezechias we mourne as a doue Pray vnto the Lord feruentlie Esa 38.14 and chatter as a swallow both to stirre vp our selues and others to call on God For we are more moued when we call and cry then when we speake with a lower voice Verse 2. Lord heare my voice and let thine cares be bowed to the voice of my prayer IN this verse he craueth attention that God would lay his care to his suite before he propouÌ„d it Simil. For as a subiect wheÌ„ he finds the kings eare prepared to heare him he thinketh that then he will be the more ready and willing to grant his suite So Dauid heere out of the aboundance of his heart vseth this repetition heare me not that he doubted but God heard for himselfe faith Psal 94.9 He that planted the eare dâ—â—h not he heare But by hearing he desireth the grant of his suite As the king is then said to haue heard a supplication when he hath granted it Let vs with Dauid cry from a penitent heart and in faith Vse 1 and then we may be assured the care of the Lord is ready to hearken all requests Those are to be blamed who thinke that the Lord doth not heare them if immediatly he doth not grant their desire Vse 2 for his delay is for our best and it is our duty patiently to attend his pleasure and time This petition is often repeated in the Psalmes as Psal 16.2 5.4.17.7 c. Prepare your hearts to pray and his eare is euer open to heare you Read 2. Chron. 6. concerning Solomons dedi ation of the Temple there he prayeth that God would bow downe his eare so often as they called for grace Verse 3. If thou O Lord straightly markest iniquity O Lord who shall stand Verse 4. But mercy is with thee that thou maiest be feared These two verses are the summe of all the Scriptures THese two verses containe the summe of all the Scriptures In the third is the forme of repentance and in the fourth the mercies of the Lord. These are the two mountaines Gorazin and Ebal mentioned in Deut. 27.12.13 These are the two pillars in Salomons Temple 1. King 7.21 called Iachin and Boaz we must with Paul perswade our selues that we are come from mount Sinai to mount Sion where mercie is although some sowre grapes must be eaten by the way Ier. 24.1.2 Ieremie tasted in his vision first a bitter figge out of one basket then a sweet figge out of the other In the daies of Moses Exo 15.25 the waters were first bitter then sweetned by the sweet woode And Elizeus cast in salt in the pottage of the sonnes of the Prophets 2. Kin. 4.41 then they became wholsome If thou O Lord. Marke here that in this third verse he two times nameth God by the Lord as in all the other 8 verses he
yea his write and seale that he should haue it at the time promised the subiect hath nothing to depend vpon but the kings bond and word which both may faile him for princes are changable because they may die within the time appointed for performance of their promise Psal 146.3 Trust not in worldly princes whose breath is in their nostrells they may alter and may become vnable to doe that which they promised But our God if he promise and we beleeue it he can doe he will doe Heauen and earth shall change Mat. 5.18 but one title of his word shall not faile Psa 119.96 I haue seene an end of all perfection but thy word is exceeding large Hope is an ancer to which thou being tied thou art in safetie albeit thou see no natural cause of thine hope yet hope aboue hope Rom. 4.18 as Abraham did when he sacrificed his sonne In these two verses he doth foure times make mention of his hope and attendance vpon God and his word to let vs see how sure an holde we should take on God Hope a sure refuge in time of tentation and many temptations our faith is assaulted with when we can see no reason of it There is nothing will beare vs vp but hope Spero meliora What encourageth husbandmen men and marriners Simil. against the surges and waues of the sea and euill weather but hope of better What comforteth a sicke man in time of sickenes Simil. but hope of health or a poore man in his distresse Simil. but hope of riches or a prisoner but hope of libertie or a banished man man Simil. but hope to come home All these hopes may faile as oftentimes wanting a warrand Albeit a phisitian may encourage a sicke man by his faire words yet he cannot giue him an assurance of his recouerie for his health dependeth on God friendes and courtiers may promise poore men releife Our hope in God cannot faile vs. 1. Cor. 10.13 Nota. onely God is faithfull who hath promised Therefore let vs fixe our faith on God our hope on God for he will stand by his promise No man hath hoped in him in vaine neither was euer any disappointed of their hope Dauid was thirtie yeares of age before he attained to the kingdome 2. Sam. 5.4 which was promised to him being a child The Israelits were in Aegipt foure hundred yeares Exo. 12.40 and in the wildernesse fortie yeeres Amo. 5.23 yet at last came home to Canaan God brake not his promise to Abraham The Iewes were seuentie yeares in Babilon yet at last God brought them backe according to his promise Ier. 38. by Ieremiah So our hope shall neuer be disappointed My soule hath waited By this doubling and ingemination of his esperance and hope he would signifie that vnfainedly without simulation he attended the promises of Gods mercifull deliuerances Out of which we may gather that he was not onely patient and constant before men but he nourished his patience secretlie before God which is the onely and best triall of faith for albeit there be many that are ashamed through their ambition to murmure against God in their troubles and to vtter to men their distrust and diffidence yet there is not one among twenty who will keepe himselfe from secret murmuring and grudging before God and who can awaite patiently the day of Gods deliuerie as that king said Why should I attend on the Lord any longer 2. Ki. 6.33 But we should not precipate and hasten He that hopeth is not too hastie he that hopeth will not be too hastie but waiting patientlie on Gods time attend his leasure willingly for his time is our best time And I haue trusted in his word He setteth downe the ground of his trust euen the word of God and Gods promise otherwaies we deceiue our selues by vaine hopes and dreames if we thinke God will giue that to vs Faith and hope depend on Gods word which he neuer promised neither we beleeued faith and hope doe not leane on imaginations but vpon the sure truth of Gods word Therefore saith he Remember thy word to thy seruant in which thou gauest me hope Psa 119.49 Bellermine citeth this same place of Scripture which maketh much against himselfe Those who leaue to any thing but Gods word rest on sandie foundations who biddeth men beleeue those vnwritten verities and decrees of councells as if they were the written word of God and whereto doth all papisticall seruice relie but vpon the traditions of men And who relieth on those their hopes are in vaine and themselues like vnto those that leane to dreames and visions or to oracles of diuils shall be illuded because they rest vpon false grounds So if you would be assured of eternall life take a sure hold of the holy Scriptures a sure rocke to leane vnto in thy trouble and aduersitie Whatsoeuer saith Paul is written is written for our instruction Rom. 15.4 that by patience and comfort of the Scriptures we might haue hope The Apostle stablisheth the word the onely ground of his faith and hope and affirmeth that our faith is in vaine vnlesse it forme vs to true patience and attendance vpon his promise and good will to vs. Herein of all heretiques the papists are most to be blamed Against the papists with holding of the Scriptures from lay people Ioh. 3.30 who deny the vse of the Scriptures to Christians thinking that thereby their knauerie in abusing the people would be discouered and made manifest to the eyes of the world He that doth euil hateth the light How can the people see when the candle is put vnder a bashell But now seeing the light not of a candle but of the Sunne shineth I would wish you all Simil. not as hooded hawkes whose eies are closed and are led they doe not know whether not to be led blind folded to hell but in time desire that your eies may be opened that you may see the word and by it try who speaketh truth who teach erroneous doctrine Search the Scriptures for in them yee will find eternall life Ioh. 5.39 My soule waiteth on the Lord. This is the fourth time that he sheweth that his soule that is his inward affections waited on the Lord and this is the sixt time that he maketh mention of the Lord one God and one faith one hope that God was the onely ground of his hope that he could not goe by him and to declare the feruencie of his attendance he compareth it to the expectation and looking of the morning watch for the breake of day yea more then they Bellarmins opiuion concening this verse refuted This verse is falsly peruerted and translated by Bellermine who saith that the Latine vulgar translation Videtur partim mutila partim redundans cum non habeat bis à custodia matutina vt habet hebraica veritas at habeat vsque ad noctem
quod non haebet veritas hebraica And therefore willing to reconcile them he saith that both night and day they should awaite vpon God But seeing he granteth there is no word of the night in the Hebrew verity why would he goe by that light of the Scriptures to his corrupt translation citing Saint Ierome who maketh twice mention of the morning not once of the night But he peruerteth Scriptures as his manner is and in confessing that our translation is according to the Hebrew veritie he graunteth that his translation is after a Latine lie which indeede is both mutilat and redundant leauing out that which should be in the morning twise and putting in night which should not be there But no maruell so is all their doctrine bringing in darkenesse of ignorance and putting away the light of the morning the Lord Iesus Christ Read Chrysos translation The night diuided in to foure warches More then the morning watch watching for the morning The night was diuided in foure watches euery watch had three houres the last watch because neerest the day and light of the Sunne is most comfortable and therefore most desired Out of this verse I obserue these foure things First that this world is a night Secondly that Christians are watchmen Thirdly that their comfort and light must come from aboue from Christ that Sonne of righteousnesse Fourthly that the light commeth not till the fourth watch 1. This world is a night The world is a night and its darknes represents Hell as the light represents Heauen The morning presupposeth the night and this world most properly is compared to a long winters night which is verie comfortable The light is comfortable both to those that are in health and sicknesse when men lie in darkenesse they are discouraged and their griefe is augmented and â—ncreased but when they see the day breaking they take heart The darkenesse representeth hell wherein there is vtter darkenesse and no light neither materiall not spirituall there shal be a fire burning but neither giuing heate or light and the light representeth heauen where there shal be no darkenesse Reu. 21.23 For the Lambe shal be the light of the house As the night is cold so is this world comfortles The night also is cold wanting the Sunne which warmeth the earth man and beast so is the world a shaddow of death a darke dungeon a portrature of hell no comfort to be had in it but displeasure and matter of mourning Ignorance a most obseure night Ro. 13.12 The greatest night in this world is the ignorance of God of which the Apostle speaketh The night is passed and the day is come This darkenesse ouerspread the whole face of the earth Gen. 1.3 till it pleased God who brought light out of darkenesse the first day to illuminate our darkned minds by the knowledge of his truth of which also the Apostle speaketh yea are no more darkenesse but light in the Lord. Spirituall darkenesse which carieth to eternall darknesse Eph. 5.8 Spirituall darknes as most euill is most to be feared is more fearefull then corporall darknesse Forasmuch as prisoners lying in darkenesse would most gladlie see the light But these who are lying in ignorance of God desire neuer to see the light of heauen they thinke ignorance the mother of deuotion they take pleasure in it they hate knowledge they will not be informed I pray God open all your eies that wee may see the light of God in Iesus Christ that we doe no more take delight in ignorance despising the light offered vnto vs for the saluation of our soules Let vs not suffer our selues to be deceiued by sesuiticall sophistications For when our soules shall present that terrible tribuniall at the houre of our death then we would wish we had beene of the number of the wise virgines Mat. 25.4 and had prepared oile for our lampes and might haue had the light of the knowledge of God shining in our soules which alacke some of vs both contemne and seeke to haue it quenched in others 2. Christians are watchmen The duty of a watchman Dauid compareth himselfe to a watchman the office of a watchman is to take heed least the enemie come at vnawares and to giue warning to the cirizens Euery particular Christian ought to be a watchman Euery Christian should watch for he hath euemies both spirituall and corporall continually assaulting him to destroy both his soule and his body for which cause our Sauiour often exhorted his hearers to watch and pray Mat. 26.41 and by nature we fall asleepe Ibid. 40. as the Apostles did in the garden and Ionas in the ship Ionah 1.5 Therefore it is good we should be carefull to watch ouer our waies The watch lookes to the enemie without but we haue more neede to watch vpon our domestique and inward enemies Nota. least they supprise vs euen our Iustes and concupiscences our pride our auarice our malice all which are like to ouerthrow our soule Let vs therefore watch least we be supprised Preachers are Gods wâ—tchmen Ezech 3.17 〈◊〉 And as euery Christian should watch so much more should pastors who are called watchmen whom God hath made watchmen of Israel that when they see traitours and wolues entering into the fold of God they may giue warning and blow the trumper and adoertise the citizens of their danger So those who take vpon them the title of watchmen vpon the walles of Ierusalem and watch diligently for their owne benefite Faise watchmen shall be destroyed onely looking to themselues and not to the Church they are false watchmen and shall be destroyed with the first Woe and woe againe to such as call themselues watchmen who smite the Bride and pull her vaile from her going and following after the bridegroome when they should watch for the welfare of Sion if the watchman be false he may betray the camp As false and negligent watch men are most dangerous to a common wealth so are false and secure Preachers to the Church or the house wherein he is and if he be negligent and sleepe all is in perill so if the watchmen and preachers be salfe and secure when the enemie is comming the Church is in great danger Lord make thy ministrie true to the Church that they seeing the enemies entred into the Lords Ierusalem they may in time giue warning least both they and the citie perish 3. Comfort and light must come from aboue The watchman waiteth for the day and he is very glad when he seeth it breake for then he knoweth the Sunne is a rising vpon the earth which will inlighten all the world No comfort is to be found on earth for a Christian soule in this darke night we must look to the day dawning when Christ in that day of his glorious appearing shall come to deliuer his Church from all miseries Our light commeth from