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 Godlinesse cometh not by nature but by grace I omit those vain idle questions de originali peccato 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 There is no beast which nature hath not taught some meanes to help it self Man were vtterly vndone if he were not supported by the greace of God 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 folde 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 delightsome to the Lord as the first was tedious So God seeth all our sins Noâ—â— as he seeth our repentance Sin not because he seeth thee but repent vnfainedly that he may take pleasure in beholding thee Thou louest The person who loueth is God The Creator becometh a louer of the creature euen God becometh a louer of his image in him Doth he then loue Aboue all things let vs seeke to depend vpon this his lone In our religion we should trauell to know what he loueth most God aboue all things loueth sinceritie what he respecteth most what best pleaseth him for otherwise we losâ— our time in his seruice he loueth sinceritie best and that we should present to him We enquire what euery man loues best and we frame our selues to seeke after it then I beseech you among the rest search out what God loueth best seeke after it and present it to him and if there were no other argument to moue vs to sinceritie this may be sufficient because God loueth it Loue that which God loueth hate that which he hateth loue sinceritie that he loueth hate hypocrisie that he cannot abide Truth By truth is meant sinceritie and vprightnesse in his Maiesties seruice that we do not glose him by faire words and shewes he loueth not shadowes but substances no colours or couerts but the bodie it selfe For he pierceth with his eye to the lowest part of mans heart and stayeth not vpon the outward picture of man-actions howsoeuer plausible to man God looketh not as man looketh In euery action of religion let vs remember to keepe sinceritie Who would desire to be called rich if he want riches esteemed valiaâ—t if he haue not strength and shall we thinke it sufficient to be called religious and not to be so Better to be religious then to be thought religious Better to be rich then to be called rich better to be religious then to
haue many enemies some are secret some are open but who are they none but the Deuill and his children the Dragon pursues the seed of the woman Reu. 12.17 Next obserue their malitious nature they reioyce at the euill of Gods children Simil. and doe leape for gladnesse The Flies and Eagles liue on the sores of beasts so doe the wicked reioyce at the euill of Gods people Doct. The wicked alwaies reioyce in euill Reioyce not ouer mee my enemy I haue fallen I will rise againe Thirdly hee would not feed their eyes with his losset The ioy of the wicked is euer in euill either in their owne or other mens sinnes they sleepe not till they sinne they eate not but in sinne with gluttony they sleepe in vvhoredome they go to murther oppression or stealing VERSE 3. So all that hope in thee shall not bee ashamed but let them bee confounded that transgresse without cause Doct. The benefits of Christians are common SO all that hope in thee He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ for their euils and their goods are common neither should vvee seeke any thing to our selues but so farre as it may redound to the good of the Church and her comfort For as a ring on the finger adornes the vvhole body Simil. and as the hurt of the finger anoyeth it all Doct. Shame sent to the wicked as to the right owner so doth the good of one member reioyce all and the hurt of one offend all But let them bee confounded that transgresse with out cause Now shame is sent to the right owner the vvicked 1. They transgress vvho are described by two marks first they are perfidious and forsworne no bond can bind them they are a false generation trust them not vvhen they are vvith Iudas kissing thee then are they betraying thee â—uk 22.47 Ioab said to Abner in peaceable manner Sam. 3.27 how doe you my Brother in the meane time had a dagger priuately wherewith to kill him Without cause The next marke is vvithout cause they are not able to qualifie any iniury that euer they haue done What hath the righteous done Psal 11.3 saith Dauid They liue vpon suspicions apprehensions and iudge others after their owne false nature Note a great comfort to establish thy conscience in thy sufferings Doctr. thine innocencie Innocencie a great comfort in time of trouble vvhich maketh thy afflictions light and thy burthens easie VERSE 4. Shew mee thy wayes O Lord and teach me thy pathes SHew mee This letteth vs see how that naturally vve are ignorant of the vvaies of God Doct. Wee are naturâ—lly ignorant and therefore Dauid vvould bee taught of God Hee craued in the first three verses to bee freed of shame and now hee craues the meanes by vvhich he may bee dâ—liuered euen Gods vvord which â—s the onely preseruatiue from shame And â—herefore it often commeth to passe that vvhen men are brought to be open spectacles of shame Doct. they doe confesse it was not the present accident wherein they are taken The contempt of Gods word the cause of shame but the contempt of Gods word And this should teach vs to loue that word and follow it to the end vve may be kept from shame which maketh greatly against the Atheists and Papists of our Land Vse Against contemners of the worâ— of God Simil. Ioh. 3.20 The Parâ—â— who contemne the blessed word of God they are as Owles flying the light of the day Qui male facit odit lucem hee that doth euill hateth the lâ—ght In this verse are contained 1. the person whom he implores Iehouah whom he describeth leading him teaching him receiuing him in fauour and nourishing him 1 in the 4.5.6 7. verses 2. What hee seekes Godâ— wayes 2 3. By what meanes Teach me and lead mee 3 4. the reason 4 Because thou art my God and I trust in thee Dauid a Kâ—ng and a Prophet craues to bee directed by God to the effect and end hee may direct the course of his life well and of all his Subiects which was Solomons choyce 1 Kin. 3.9 Lord giue me wisedome to go in and out wisely before thy people So should Pastors doe Who would bee a good Master Doct. let him be a good Apprentice this same should all priuate Christians desire All should desire to be taught by by God in his wayes Two contrary waies that God would teach them that way which will please him best euen his owne wayes Thy wayes This presupposeth that there is another way which is the way of sinne as there are two places and ends heauen and hell so are there two persons sheepe and Goates two wayes the broad and narrow two words Ios 24.15 come and depart I with Iosua set before you life or death the right or wrong way chuse or refuse All men are going but there is onely one Gods way the Kings hie streete many by-wayes All thinke they are going to Heauen Iewes Turkes Papists Atheists but try if thou be going thereto by that vvay which God hath set downe to thee trye which is the ancient way the true and liuing way Brigands and false guids may deceiue you and leade you to Samaria but the way of God is set downe by Christ 2. Kin. 6 19. The wrong way as the Prophet led the Aramites Ioh. 14.6 Pâ— 119.35 I am the way the truth and the life no man comes to the Father but by me euen through the vale of his flesh thus he steps through Christ Dauid prayes vnto the Lord that hee would direct him in the path of his commandements for therein was his delight and Isaias saith God will teach vs his wayes Isai 2.3 and we will walke in his pathes Faith and Loue two feet whervpon wee must walk There bee two feete whereupon wee must walke euen Faith and Loue which two will carry vs to heauen without Faith thou art lame of thy right foot without Loue thou art lame of thy left foot let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life and assure thy selfe thou art in the way to heauen Note If thou beleeue and liue euill thy one foot is in the way to heauen thy other to hell so if thou pretend a good life and casts away the word thy left foote is to heauen and thy right to hell Concerning Loue yee need not that I write vnto you 1 Thes 4.9 for ye are taught of God to loue one another Moreouer this way in the Scripture is surely set downe and the word is so called many times in the hundred and nineteenth Psalme Such great commendation hath Christ giuen to the word Ioh. 5.39 that hee desires vs diligently to search it Patres ex Scripturis didicerunt nos ex iis discamus
true marke of a penitent sinner to aggrauate his sinne To aggrauate sin a true marke of a penitent 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 Gen. 3.12.13 The woman which thou gauest to bee with me shee gaue me of the Tree and I did â—ate shee againe excused herselfe The Serpent beguiled me and I did eate Doctr. But let the children of God search and finde out the greatnesse of their sinnes WheÌ„ man remembreth sinne God forgetteth it and aggrauate 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. shewing vs that God purchaseth his chiefe honour by his mercy Gods chiefest honor is his mercie It is the honour of the King to try sinnes but the honour of God to couer them Pro. 25.2 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 promises of this life and 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 condition 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. 15.33 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 loue of God hath a constraining power The two properties of Gods feare whereby it compelleth and forceth vs to serue him the feare of God hath a restraining power by which it restraineth and stayeth vs Simil. 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 Geâ— 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 How the feare of God is preserued The preseruer of this feare is a continual nourishment in thy minde of the presence of God 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 immediateâ—y 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. for the naturall man cannot apprehend those things which pertaine to Gods Kingdome Man of himselfe is ignorant of the right way neither yet can he see them for they are spiritually discerned Whereupon followeth the third 1 Cor. 2.14 that is how man shall choose the good and refuse the euill way Non est currentis nec volentis sed miserentis Dei Rom. 9.16 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 his choyce of wisdome Luk. 10.42 Mary choosed the better part Paul thought all things to be dung in respect of the excellent knowledge of Christ Phil. 3.8 The Church of Laodicea was counselled to buy gold Apoc. 3 18. But all these their choyces were of God who put it in their hearts to choose good things Wisedome cryed in the streets that all that were destitute of vnderstanding should come to her Pro. 8.1 but the foole heard the voyce of the harlot Goe to our daliance Pro. 7.22 saith shee and hee went like a sheepe to the slaughter So by nature we choose the
and qualities of the heart Nâ— honest man will lodge in a filthy house oâ— drinke or eate except the vessell be madâ— cleane Simil. and God cannot abide in a foulâ— swinish heart Pro. 4.23 Keepe thine heart diligently saith the Spirit Since God then wil be thinâ— hearts guest Gen. 15.7 thou must guard it diligently that others enter not in neither leud cogitations but as Abraham chased away thâ— foules from the sacrifice so we must chasâ— away corrupt and euill cogitations froâ— our soule as vagabonds should be expelleâ— from the Kings pallace The heart in Latin is called cor â—â—ta note by three letters to signifie as some thinke that it is the seate of the Trinitie and therefore the pourtraiture of the naturall heart is of three corners answerable to the same As a vessell of gold or siluer being through long vse wasted and broken Simil. is sent to the Goldsmiths to be renewed so our hearts worne by sinne must be sent to God that he may put them in the fire and cast them in a new mould and make them vp againe Alas that wee are carefull to renew euery thing clothes vessels and all onely carelesse to renew our hearts Many are carelesse of the best things Renew a right spirit within me He doubleth his suite concerning his soule as his principall desire There are many who desire earnestly at God for earthly things but few are serious in seeking that best thing a new soule Many are careful of the outward man and carelesse of the hid man of the heart that inner man The spirit is right when it is set vpon the right obiect which is God but when it declineth to the world or to sinne then it is wrong and goeth astray Dauid crauing first that he might be purged froÌ„ his filthinesse craueth now strength of God to his spirit that he may not wander againe but abide constant in the right way of Gods commandements For we must not onely pray for a renewing grace As we pray for renewing grace so pray for accompanying and following graces but for an accompanying grace and a following grace to keep vs in the way of Gods obedience The crooked and broken backed were not admitted to the Priesthood no more are crooked or peruerse soules meete for Gods kingdome Trie of what spirit ye are whether of a right or a crooked trie whether it be of God or not Euery mans wayes are right in his owne eyes but the Lord pondereth the hearts God must cast downe the old building and build vp in thee a new building for himselfe that thou maist be one of the stones of that new Ierusalem which shall be inhabited by God Verse 11. Cast me not away from thy presence and take not thy holy Spirit from me IN this verse he craueth two euils to be auerted from him one that he be not cast out from Gods presence the other that the holy Spirit be not taken from him God cast off Saul his predecessor and tooke his holy Spirit from him 1. Sa. 16.15 and gaue him ouer to be led by an euill spirit Dauid here craueth at God to be free of those two iudgements The chiefe thing which he seeketh after is Gods fauour from which nothing debarreth vs more then sinne If any Courtier for his ouersight were put out of his place as Pharaohs butler and out of the Kings sight Exod. 40.3 would they not thinke hard thereof till they recouer his fauour Wee haue sinned against God should we take any rest till we be restored to his fauour Seek Gods fauour Should we not be afraid to be exiled and cast forth from his fauorable countenance in whose presence is fulnesse of ioy Psal 16.12 The face and presence of God is as the Sunne Simil. which in Summer looking fauourably on the earth quickneth all creatures man beasts the earth whatsoeuer groweth the fishes of the sea and the birds of the â—aire and by his absence all are discouraged comfortlesse and lose their vigour so while we haue Gods fauour we are in good case we haue light heate comfort pleasure and all things if he hide his face all things goes wrong and therefore our Poet saith well Tu si me placido lumine videris Cedent continuo caeterae prosperè Buch. Psal But do you think that God can cast away his elect child No verily God caÌ„not absent him self foreues totally and finally he will not do it he cannot do it though we our selues and others beholding our crosses may esteeme so The Sun may seeme not to shine Simil. wheÌ„ it is couered with clouds although it be shining so God may seeme to leaue vs when he crosseth vs but it is not so With an euerlasting loue haue I loued thee He loued his owne who were in the world to the end he loued them Ioh. 16.27 The gifts of God are without repentance Rom. 11.29 False Christ would deceiue the very elect if it were possible Mat. 24.24 Againe Christ saith No man shall take them out of my hands Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobares which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the hoâ—y Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinite and aduance Angels and men in plaine contempt of that glorious God head which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the seeling of grace
dishonour of God and offence of his Church Of thy righteousnesse that is not of his iustice in punishing him but of his righteousnes in couering his iniquitie For which Christ is called God our righteousnesse So he would be vnrighteous and denie himselfe if he should denie vs mercie so sure is our saluation which is our great comfort We must praise God for all his benefits whereof we are lesse then the least and if for the smallest much more for the greatest euen that worke of our redemption by Christ that he is made our righteousnesse to saue vs when we had nothing of our selues and knew not our danger he prepared a salue for vs before we were wounded and the remedie before our danger If we were sicke and had receiued health poore and were relieued would we not thanke God and thinke our selues obliged to him as we are Nota. The greatest benefits deserue the greatest praises but seeing he hath deliuered vs from our sins and from hell haue we not the greater cause to be thankfull for the greatest benefits deserue the greatest praises Verse 15. Open thou my lips O Lord and my mouth shall shew forth thy praise HE promised in the former verse to sing ioyfully of Gods righteousnesse now he bethinketh himselfe that this is not in his owne power but it must come from God That as his faith and repentance was of him so his thankfulnesse must also proceed from him There is no temporall or spirituall gift which doth not come from God Phil. 2.13 So there is no temporall or spirituall gift which doth not come from God He worketh in vs velle perficere to will and to do The tongue was consecrated before to God now he presenteth his lips another instrument and at last the mouth it selfe which containeth both Seeing God hath giuen to euery member the owne facultie and power Euery meÌ„ber should sound Godâ— praises it is good reason it should be vsed to his glorie God hath giuen thee a tongue mouth and lips for no other end but to proclaime his praises And cursed is that man if he repent not who soundeth any thing with his tongue but Gods honour We see further that we are all close anâ— bound vp by nature except the God of nature enlarge our hearts with his loue and fiâ— our mouthes with his praises God hath the key of his lips he can make infants and sucklings proclaime his praises Psal 8.2 NuÌ„ 22.28 In Soliloq yea he caâ—â— open the mouth of Balaams asse to vtter his praise Augustine thinketh non posse laudare Deum sine ipso qui non ipsum habeat qui se adiuâ—et that God cannot be praised without himselfe he who hath not him to helpâ— them Moreouer obserue Doctr. Sorow for finne will break open the dumbe mouth to speake for Gods mercie how sorrow for sin will breake forth the dumbe mouth to speake for Gods mercie I â—eade of Croesus his sonne who seeing a traitor going about to murder his father though before he was alwayes dumbe began to speake and crie pitifully why should not we when we see that God is wounded with our sinnes once at last begin to crie But there ariseth here a question whether by our praises Gods name may be more amplified Obiect I answer with that worthy seruant of God Solut. M. Robert Rollock a holy man writing on this Psalme Deum in se â—sse perfectissimum that God is most perfect â—n himselfe without the worke of any creaâ—ure The Father glorifying the Sonne and â—he Sonne the Father the Father and Son â—he holy Spirit the holy Spirit the Father â—he Sonne But yet will be glorified by the creature Because he is iust his righteousnes craueth that the creature should acknowledge the Creator whose felicitie standeth in this that he should reuerence his Maker with all dutifull seruice he craueth it more for our weale then for himselfe Thinke ye that God can be either worse or better for our praises but we our selues are then best when we haue grace to praise him Philip finding Nicanor detracting him Plut. relieued him from his necessitie and then he began to praise him wherefore he said Videtis esse in nostra potestate bene male audire Ye see it is in our power both to be well and euill thought of But God is not so he careth not for our praises and our obloquies do not touch him he is so fâ—rre from the one and the other We can neither augment nor impaire his dignitie speake what we will or please wee may doe our selues euill him we cannot offend Sinne taketh away the benefit of our tongue Sin maketh a man dâ—â— that he can not praise God that we become dumb and cannot praise God till he forgiue vs our sinnes and then we shall speak and although we would speake God thinketh nothing of our speeches vntill we be reconciled to him What hast thou to do to declare mine ordinances Psal 50.16 and to take my name in thy mouth seeing thou hatest to be reformed But wâ— to the tongue mouth and lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou desirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purum gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone Hos 6.6 I will haue mercie saith he not sacrifice much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obseruethâ— well Sacrificia non operari per se peccatorum remissionem posseâ—sed â—antum representare praefiugare sacrificium â—llud vnicum redemptoris
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 137.7 raze raze vp the foundation Few with â—â—chemiah 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 sake 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 It belongeth to God to build the Church Men might haue builded with stone and bricke the exterioâ— walles 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 Then Marke the time If our sinnes be forgiuen vs God will heare our praiers Gen. 4.5 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 iâ— 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 â— Ki 18.34 Yee shall know that albeit an elementarie or materiall fire falleth not downe yet the fire of the Spirit falleth on our hearts Nota. 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 righteousnesse 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 dealing◠〈◊〉 our hand be not defiled with thirst coâ—â—ousnesse 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 Obiect wher God said he would haue none of their sacrifices and now they promise sacrifices Indeed if the sacrifices be onely externall Solu 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 Christ by whom we must offer our prayers to the Father The sacrifices of righteousnesse are those which be lawfull and are commanded by God They shall offer calues vpon thine altar The calues are the calues of the lippes the alter Iesus Christ who was both represented by the brasen altar and by the golden â—â—lter For no sacrifice or prayer could euer â—â—e acceptable to God vnlesse it were offered vpon Iesus Christ for he is sacrificium sacerdes et altare Augustine saith he is the Priest the Altar and the Sacrifice the offerer the thing offered and the altar vpon which it is offered 〈◊〉 All the mosaicall altars are abrogated because the sacrifice is made The heathnish altars haue no place The popish altars are abominable after the apish imitation of the Iewish altars they would offer that incrementum sacrificium missa without any warrand of Gods word It is enough for vs to offer not Christ to the Father but our prayers by Christ to the Father who will smell a sweet sauour of rest of all our peticions and thankes which are presented vpon Christ and for thirst of him Lord keep vs from the altar of Damascus and let vs offer all our offences vpon Iesus Christ with whom we shall be very heartily welcome to God Amen