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law_n	incline_v	keep_v	lord_n	16,137	5	7.3706	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

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 N●t● 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 reconc●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

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 vertu●● 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 2● 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

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 belong●●th to such ●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 ●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 mē 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 le●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