saluation onely belongs to the Lord let vs runne to him and seeke it at his hands who is onely able to performe and bring it to vs. Seeke it not at Saints but at the King of Saints In thee doe I trust There is described the powerfull instrument apprehending Gods mercies euen faith adorned with his chiefe quality Constancy crowneth all our vertuâ—â— constancy for all the day signifieth as much as continually for there is no vertue in man which can be responsable to God if it be not ioyned with constancie Ye must wait patiently beleeue confidently seeke knocke aske hold vp your hands without fainting strengthen your weake hands and feeble knees Gen. 32 2â— He abode with Iacob the heat of the day and the cold of the morning and shrinked not till the Lord came at last and we must abide to the end of the day of our life Many begin in the morning of their youth to seeke God who forsake him in the euening of their age The day hath a morning a noone and an euening-tide so hath our age a youth a middle age and a declining time blessed is he that perseuers to the end and till his later breath constantly depends on God and leaues him not for certainly that man shall haue the crowne of eternall glory VERSE 6. Remember O Lord thy tender mercies and thy louing kindnesse for they haue beene for euer IN the preceding words Dauid first prayed that God would deliuer him from shame and contempt next that hee woud teach him his wayes Doct. No assurance of the remission of sin till God put his law in our hearts and now he desires that God would haue mercy vpon him and pardon him his sinnes Marke by this his order in prayer how first hee desires that God would teach him his law and then that he would put away his sinne for we can neuer get assurance of the remission of our sinnes till God put his law in our heart After these dayes saith the Lord by Ieremy I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teath no more euery man his neighbour and euery man his brother saying Know ye the Lord for they shall all know me from the least to the greatest of them sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more Which the Apostle to the Hebrewes reciteth word by word Doctr. Knowledge of sinne comes before remission of sinne For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes and in his heart a sorrow for it and then he putteth it away and forgiues it Therefore let vs try what sight and sense of sin the word of God hath wrought in vs that we haue a certificate to our conscience of the remission thereof Ps 107.20 He sendeth his word and healeth them He sent Nathan to Dauid and then pardoned him In these two verses he thrice repeateth the word remember not that there is any memory or forgetfulnesse in God as in man for time makes man to forget but God changeth no time absence makes vs forget but all things are present to him memory hath a seat in mans braine which being perturbed it fayles God is all memory But he is said to remember or forget How God is said to remember Gen. 8.1 and 19.29 Gen. 30.22 1 Sam. 1.19 when by visible tokens of doing he sheweth his fauour or displeasure to man As he remembred Noah when the flood diminished Abraham when he saued Lot and brought him out from Sodome Rachel when he made her conceiue and Anna when he granted vnto her her petition Thy tender mercies and louing kindnesse First he craues at God that he would remembe his mercies which is the first thing wee should seeke at God for if we get it as said Iacob wee get all things Gen. 33.11 Mercy against merit And hereby it is clearly seene that hee disclaimes all merits for albeit he fought the Lords battells gouerned his people by the word and sword in executing iustice prayed and praised God continually fasted and bestowed almes on the Saints Psal 16.2 Vse Of confutation of the Papists merits yet he confesseth they cannot extend to God which refureth and damneth the foolish Papists who pretend merits but commit murthers and adulteries and yet with open mouth they cry merits merits Hee amplifieth Gods mercies by three names mercies benignities goodnesse benignity twice repeated see how highly hee doth esteeme of Gods goodnesse when hee cannot finde termes sufficiently to expresse them A liuely representation of the Trinity But these three liuely represent vnto vs the Trinity the Father the fountaine of goodnesse yea goodnesse it selfe the Sonne mercie supplying our misery the holy Spirit benignity and bountifulnesse gratiously working and bestowing these things which the Father and Sonne giue The goodnesse of God is the fountaine begetting mercy and mercy bringeth forth benignity Let vs learne by this that whateuer commeth to vs must either come out of the fountaine of Gods mercy or else it is a curse not a benignity but a malignity Many say Who will shew vs any good thing Psal 4.6 but Dauid sayes Lord lift vp the light of thy countenance on me We should imitate the three properties of the Trinity These three properries of the Trinity all Christians should imitate the goodnesse of the Father the mercy of the Sonne and the bountifulnesse of the Spirit that in so doing they may haue society with the Father Son and Spirit I know thee to be a good man because thou art not cruell but mercifull I know thee to be mercifull in that thy hand is bountifull thou giues and distributes to the poore Psal 112.9 thy righteousnesse endureth for euer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachamim signifieth bowels which are the seats and places of the fatherly and motherly loue and therefore the children are called parentum viscera the bowels of the parents which phrase the Apostle writing to Philemon both in the 12. and 20. verse expoundeth spiritually Thou therefore receiue him that is mine owne bowels and in the 20. verse Comfort my bowels in the Lord. Esay 49.19 Can a mother forget her child c. yet the Lord cannot forget Israel Ps 103.13 And as the Father pitties his children so the Lord hath pitty on those that feare him So we see hereby how deare and neere we are to Gods very heart that we haue a place in his innermost affections Infinit miseries haue need of infinit mercies 2 Cor. 1.3 Gods mercies are eternall But when hee speakes of mercies and benignities he speakes in the plurall number because as our sinnes and miseries are infinit so we haue need of infinit comforts and pardons he is called the father of mercies For they
these three things to obserue Doctr. An appointed time set by God for the end of our crosses First that there is an appointed time which God hath measured for the crosses of all his children before which time they shall not be deliuered and for which they must patiently attend not thinking to prescribe times to God for their deliuerie or limit the holy One of Israel Exo. 12.40 The Israelites remained in Aegypt till the complete number of 400 yeares were accomplished Ps 115.18 Ioseph was three yeares and more in the prison till the appointed time of his deliuerie came The Iewes remained 70. yeares in Babylon Dan. 9.2 Simil. So that euen as a Physitian appointeth certaine times to the Patient both wherein he must fast and be dieted and wherein he must take recreation So God knoweth the conuenient times both of our humiliation and exaltation The impatience â—f our nature vnder the crosse Next ye see the impatience of our nature in our miseries our flesh still rebelling against the Spirit which oftentimes forgetteth iâ— selfe so farre that it will enter in reasoning with God and quarrelling with him as we may reade of Iob Ionas c. and here also of David Thirdly albeit the Lord delay his comming to releene his Saints yet hath he great cause if wee could ponder it for when wee were in the heat of our sinnes many times he cryed by the mouth of his Prophets and Seruants Our iust recompeÌ„ce from God O fooles how long will you continue in your folly and we would not heare and therefore when we are in the heat of our pains thinking long yea euery day a year till we be deliuered let vs consider with our selues the just dealing of God with vs that as he cried and we would not heare so now we cry he will not heare VERSE 4. Returne ô Lord deliuer my soule saue me for thy mercies sake DAVID before hath vsed some arguments to moue the Lord to deliuer him from his present troubles the first whereof was taken from his infirmitie the next from Gods mercies hauing an obiect before them his miseries Now he goes forward in a repetition of his request desiring God to returne to him Returne ô Lord. These words presuppose that in his tentation God was alienated from him Simil. and went his way as when a Physitian goeth from his patient And againe that he had felt Gods presence sensibly before this his absence not that God indeed at any time vseth to absent himselfe from his elect but to their conception and iudgement he seemeth to do so when they feele not the tokens of his presence at some time for their humiliation as the Sunne goeth not out of the firmament Simil. suppose he be obscured by the clouds ouercasting or some other impediments naturall So albeit the clouds of our sinnes and miseries hide the faire shining face of God from vs yet he wil pierce thorow dissipate these clouds and shine clearly vpon vs in his owne appointed time How God is said to returne God is said to returne to vs not by change of place for he is in all places but by the dispensation of his gratious prouidence and a declaration of his new mercies and benefits toward vs. Such a returning God promised to Abraham Gen. 18.10 I will certainly come againe vnto thee according to the time of life and lo Sarah thy wife shall haue a sonne So he promised to returne to the Israelites to doe them good Ier. 32.40 and he will turne againe and haue compassion vpon vs and Ier. 12.15 returne vnto me Zach. 1.3 and I will returne vnto you And Iames the brother of our Lord Acts 15.16 bringeth further a sentence out of the 9 of Amos After these things I shall returne restore the Taberuacle of Dauid Therefore as Dauid hath lamented the absence of God in the former verse in this he desireth a signe of his presence to be giuen to him Herein stands our happinesse if God looke fauorably vpon vs for then all things prosper well in our hand But because I haue spoken largely of the presence and absence of God from the soule in my Booke on the seauen words which our Lord spake on the Crosse and namely vpon the fift word My God my God why hast thou forsaken me whither I referre the Reader who is desirous to vnderstand any more of this subiect Desperate dangers get comfortable remedies Deliuer my soule This clearly declareth that Dauid hath beene in some extreame dangers both of his spirituall and corporall enemies from which he could not be deliuered but by the mighty hand of God who behoued to doe violence to his enemies euen as Dauid himselfe deliuered his fathers sheepe from the clawes of the Lion 1 Sam. 17.34 and pawes of the Beare and smote them both So it is miraculous to consider in how desperate perils and dangers good men will be cast wherein no doubt they would perish if they were not supported by the mighty hand of God Doctr. Saluation onely belongeth to God Obserue farther that it lyeth not in the power of any man to deliuer himselfe for saluation onely belongeth to the Lord yea whether hee worke our deliuery mediately or immediatly alwaies he is to be praised The reason why Iehouah so often named I finde that the name of Iehouah is fiue times mentioned in this prayer which is emphatically done being a great testimony of the certainty of his knowledge that hee knew assuredly vpon whom he called not vpon an vnknowne God but vpon him who manifested himselfe to Moses vnder the name of Iehouah Exod. 6. whereby his faith was greatly strengthened hauing assurance of deliuery by him who onely is and giues being to others makes his promises to be extant and the sweet name of Iehouah is so comfortable to a Christian that in the middest of dangers yea at deaths doore Pauls defire Dauids conceâ—ing lice death reconciled it will not onely temper the bitternesse of afflâ—ctions but also quite take them away Saue me This ingemination of his praier to be deliuered from death would presuppose that Dauid was ouer-much afraid of death when as the faithfull should not loue this life ouermuch neither feare death aboue measure but ought to say with the Apostle Paul Phil. 1.23 I desire to be dissolued and be with Christ And again My life is not deare to me that I may finish my race with gladnesse as also when Agabus prophecied of his bonds the faithfull of Caesarea requesting him not to goe to Ierusalem answered Acts 21.13 What doe ye weeping and breaking my heart for I am not onely ready to be bound but also to dye at Ierusalem I answer Dauid desired the continuation of his life to settle the kingdome in Solomons person that the promises of God might be confirmed and that himselfe might haue longer space
beene committed therfore hee sayth Isa 44.22 Mic. 7.19 I haue put away thy transgressions as a cloude and thy sinnes as a mist He will subdue our iniquities and cast all our sinnes into the bottome of the Sea Psal 103.7.12 as high as the heauen is aboue the earth so great is his mercie toward them that feare him as farre as the East is from the West so farre hath he remoued our sinnes from vs. Isa 1.18 Though our sinnes were as crimson they shall be made whâ—te as snowe though they were red as Scarlet they shall be as wooll I euen I am hee that puttâ—th away thine iniquities for mine owne sake and will not remember thy sinnes if the wicked will turne c. Ibid. 44.25 All his transgressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done Ezech. 18.21.22 he shall liue So it is a like to bee couered of God as not to haue sinned at all When God forgiueth sinne hee couereth it The allusion of the words Nassui and Cassui is proper for the sinnes that are pardoned are also couered So most miserable is the state of those who are nor reconciled vnto God for his maiestie hath his revenging eye looking on them and their actions to destroy them The Lord setteth their iniquities before him Psal 90.8 and their secret sinnes in the light of his countenance whereas hee casteth the sinnes of his elect behind his backe What shall become of those who thinke their sinnes to be hid if they come not to the open sight of the world as though the sight of man were more to be feared then the sight of God Note why should wee not be more afraid of Gods sight who may avenge himselfe on vs then of mens who though they behold vs may either pittie vs or offend at vs. There are many who to couer their sins Nazianzenus runne to human a satisfactions They purge clay with clay they adde superstition to superstition and in so doing in my iudgement they carrie timber on their backes that the more timber they haue they may kindle the the greater fire Mans satisfaction cancouer sinne for what are our merits but a new fewell to kindle Gods iudgement and the more trees yee bring yee kindle vp the greater flame Then wee are greatly bound to the Lord who when he might haue written our faults vpon our browes he hath couered and hid them therefore let vs not renue and raise them vp againe since the Lord hath buried them in the bottome of the Sea of his obliuion Simil. For his mercies are as an Ocean furnishing water to the whole world but can neuer be dried vp VERSE 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile Doctr. Sinne is a debt THis third similitud is taken from debt that albeit we are oblieged and bound to God either to satisfaction or obedience yet the Lord taketh paiment from our surty and so freeth vs. For God will not take twise paiment for one debt so that we may say truly if we beleeue in Christ we are not oblieged nor bound to God for paiment for hee hath our obligation and nailed it to the Crosse This the Apostle testifieth writing to the Corinthians 2 Cor 5.18 19. and all things are of God which hath reconciled vs vnto himselfe by Iesus Christ and hath giuen vnto vs the ministrie of reconciliation for God was in Christ and reconciled the world to himselfe not imputing their sinnes to them See how the Prophet by reiteration of this remission of sinne extennuats and annihilats himselfe and brings him so low that by impietie sinne and iniquitie whereof hee granteth he found himselfe culpable and by lightening him of that burthen couering of his sinne not imputation of his debt hee assured himselfe to be releeued But it may be asked Ob how farre we should be mindfull of our sinnes and whether they are so couered by God that wee should burie them by perpetuall silence To dissolue this question Ans wee must remember what is sayd by the fathers that our sinnes are remitted before God when wee accuse our selues then are wee iustified Note when wee concondemne our selues our sinnes are then couered best when they are most discouered to God And therefore wee ought to call our sinnes to minde Why wee should remember our sinnes not that we should distrust of the remission thereof but that the remembrance thereof may make vs more thankfull to God and more prudent that we sinne not againe yea it maketh vs readie to haue compassion on others who offended But another question ariseth Ob whether we should desire that our sinnes should bee hid from mens eyes or opened I answere Ans if God hath hidden them reueale not thou them thy selfe lest thou be an authour of thine owne offence and it being the honour of God to conceale sinnes Why shouldest thou dishonor God so farre Pro 25.2 as to reueale that which God hath concealed Iosh 7.20 But if it be publicke why should it not be publickely confessed as was Achans Moreouer it may bee demaunded how can it stand with the most righteous God Ob. who is the iudge of the world that he should suffer an vnrighteous man to goe free without punishment for if he diminish any part of his righteousnesse hee must deny himselfe and his owne nature Ans It is answered that his iustice is perfectly satisfied to the vtermost fâ—rthen by Iesus Christ neither could it stand with the equitie and iustice of the eternall God that hee should haue receaued satisfaction from Christ our suertie and recouer and claime that of vs as I said before Doctr. True felicitie stands in iustification and Sanctfication And in whose spirit there is no guile Yee heard the first part of the felicitie of man which standeth in his iustification that is the remission of his sinnes the second part stands in his Sanctification and purification of his heart by the Spirit of God from Hypocrisie which are the fruites answerable to the former Note For the Lord neuer bestowed his Sonnes bloud to wash away any sinne but he bestowed his Sonnes spirit to Sanctifie that man the chiefe vertue that he craueth in a Christian is sinceritie the chiefe vice hee hateth Hypocrisie God esteemes not of outward pâ—rts but being a Spiâ—iâ— he looketh to Spirits My Sonne saith hee giue me thine heart and aâ—â—ee is a spirit Pro 23.26 so he will be worshippâ—d â—n spiâ—â—â— Basilius as he commendeth that sentence of Plato Basil ad popul hom 24. that is greâ—test extremitie of iniquitie when an vnrighteous man would sâ—eme to be righteous so hee condemneth the opinion of Euripides I had â—ather some to be good then be so So that of all the things in the world the Spirit
Whether may not men lawfully reioyce in the blessings that God hath given them as a man in the Wife of his youth Parents in their children and in their temporall blessings I answere yea verily providing alway that God be the ground and end of their reioycing Ans that they reioyce in them as pledges of Gods mercie and loue them because they see them readie to serue God and that they regard more grace then nature in their wiues and children otherwise their preposterous affection turneth into sorrow and griefe 1 Sam. 4.17 18. as did the loue of Eli to his children who in the end smarted for it The Lord moderate our ioyes that they may be all in him and sanctifie our persons that they may be righteous and vpright that the loyes we receiue here may be entrances to the euerlasting ioyes we shall receiue in the kingdome of Heaven through Christ our Lord. Amen FINIS A GODLY AND FRVITFVL EXPOSITION ON THE xxxviij PSALME THis Psalme hath three parts to be considered First The diuision of the Psalme the title and superscription A Psalme for remembrance Secondly Dauids humble confession of his sinnes which brought forth such miseries on his body and mind which he regrateth throughout all the Psalme vntill the two last verses Thirdly a prayer to God for support and reliefe out of those troubles contained in the two last verses The title A Psalme for remembrance THe meaning of this title is that he would keepe it to be a memoriall and a memento of his miseries which because of his sinne he did sustaine at the making hereof For man by nature is forgetfull of his miseries Man remembreth his trouble no longer then whilst he is vnder it so that they passe as waters that are gone yea albeit they vrge him very vehemently while they are lying on him yet he presently forgetteth them when he getteth the smallest reliefe as men do the stormie blasts of Winter so soone as some few faire Sommer dayes do appeare Simil. This forgetfulnesse springeth out of that roote of ingratitude which is a capitall sin Forgetfulnes springeth of ingratitude Psal 103.2 Doctrine God who deliuereth vs must put vs in mind of our deliuerie Gen. 28.20 and therefore Dauid prayeth vnto the Lord that his benefits slip neuer out of his mind So that God who deliuereth vs out of our troubles must also furnish vs with memorie both to remember the deliuerie as also the troubles out of which he hath deliuered vs. Iacob made a vow at Bethel that if God went with him and would keepe him in the iourney which he went and would giue him bread to eate and clothes to put on c. then he should be his God But when he returned God put him in mind of his vow saying Arise go vp to Bethel and dwel there and make there an altar vnto God that appeared vnto thee when thou fleddest from Esau thy brother Gen. 35.1 And as it is naturall in vs to forget Gods benefits so is it as naturall in vs to remember euill Man remâ—bers euill too well If any hath offended vs in the smallest word that we keepe fresh in memorie Nam ira tardissimè senescit wrath slowly groweth old As the sieue retaineth and beareth aboue the clats and bran Simil. the grosse excrements of the corne and suffereth the good grain easily to passe thorows so doe wee easily retaine euill and forget good This superscription is not to be found in all the Psalmes except in this and in the seuentie Alwaies let vs pray vnto the Lord to furnish vs with a faithfull remembrance both of our sinnes prouoking him to wrath against vs and of his manifold mercies pardoning our manifold sinnes as also that we may forget the particular iniuries wrongs done vnto vs. The substance and vse of this Psalme In this 38 Psalme Dauid deploreth vnto God the violence of his sicknesse the malice of his aduersaries who seeming to pitie him mocked him by their craftie visitation exulcerating his wounds by their deceitfull dealing while he in the meane time in patience possessed his soule not making answer to their iniuries in the first twenty verses in the two last imploring Gods helpe for his deliuerance from them The vse of this Psalme This Psalme will be very pertinent for euery one who is outwardly or inwardly grieued for they haue this godly Prince and Prophet set down before them in that same case as Christ also whose type he was was acquainted with the like miseries and an high Priest who hauing tafted of all our dolours may more heartily compassionate vs in our afflictions The Papists think that this Psalme should be sung for those that are in Purgatorie Against the Papists songs for those in Purgatory which they themselues grant was not before Christs dayes but if they marked it rightly they would be ashamed of that assertion for it destroyeth all the grounds of their purgatoriall fire which some of themselues confesse from whom albeit Lorinuâ— the Iesuite and Bellarmine do not disassent yet they think it not meet to condemne the opinion of others who affirme the same lest thereby they should giue vs whom they call Heretikes cause of reioycing Whereby we may plainly perceiue how those two arch-heretikes detaine the truth of God in vnrighteousnesse 〈◊〉 1.18 commending and approuing the false wresting of the Scriptures yet not daring to condemne that as hereticall doctrine which they cannot proue to be canonicall and agreeable to the truth VERSE 1. O Lord rebuke me not in thine anger neither chastise me in thy wrath THere are 22 verses of this Psalme answering to the order of the Hebrew Alphabet This first verse is agreeable to the first verse of the sixt Psalme of which I haue written at length except only in the two Hebrew words Beappecha and Bekitspecha which are Synonyma and of one signification which two Psalmes Saint Basil conferring together findeth them to agree in many things as the diligent Reader by comparing them together may perceiue He also compareth a sinner to a sicke man Basil lib. 1. de staâ—u animae qui leuia ac mitia pharmaca desideret ferrim incisiones ignem deprecetur who desireth light and easie plaisters and again would be free of cuttings fire and extreme remedies To the foresaid place of the sixt Psalme lest I should seeme tedious in repetition I referre the Reader VERSE 2. For thine arrowes haue light vpon me and thine hand lyeth vpon me SAint Ierom translateth the Hebrew word Nichathu piercing me The arrowes of God are the calamities vexations whereby he was vnquieted in minde and bodie compared to arrowes frequently in the Scriptures as Deut. 32.23 I will bestow mine â—rrowes vpon them And in the 42 verse I wiâ— make mine arrowes drunke with blood And Iob 6.4 The arrowes of the Almightie are in me For God is compared to an archer whose hand is strong
aboue Reu. 22.25 which all Christians should earnestly attend and feruently pray with the spouse Come Lord Iesus The watchman looketh about to see the Sun spread out his beames he knoweth that light doth not come from below We should turne our eies from the world because here is no comfort Nots and looke vnto Christ Iesus sitting at the right hand of the Father with Saint Steuen from whom onely we may expect a comfortable deliuery out of all our miseries Act. 7.56 4. The light commeth in the morning Before breake of day is greatest darkenesse and then the Sunne ariseth and by his beames expelleth the same the light commeth not till the euening The Apostles rowed all night Mat. 14.24 till they were become weary and out of all hope and then Christ came in the fourth watch and relieued them being then in a most desperat case God will come So the Lord although he tarieth to let vs feele our owne weakenesse yet no doubt he will come he dealt this way with Iacob he wrestled all night with him till the breake of day Ge. 32.28 and then blessed him Dauid after he was long pursued and persecuted by Saul 2. Sam. 1. yet at last gat rest and ease Iudg 2.16 The Iewes were neerely destroied by their enemies but God raised vp Sauiours to defend them Dispare not then and disquiet not your selues be not discouraged howsoeuer yee see the Church which is as the Disciples boate tossed to and fro by the waues of persecuting tyrants Mat. 14.23 looke to heauen for the day of her deliuerie is at hand yea that euerlasting deliuerie when the Sunne of righteousnesse shall arise and shine on her for euer she may haue a night for a time but her morning will be most gratious she may be in paines as a woman in trauell for a time but her deliuery will be most comfortable God albeit he seemeth to come serò late yet he commeth seriò in earnest as he did in preseruing the Church in Queene Esters daies Ester 8. By the contrary the wicked may haue a short morning in this world but they cannot escape an euerlasting night in that bottomlesse pit of darknesse Nota. out of which is no deliuerie Verse 7. Let Israel waite on the Lord for with the Lord is mercy and with him is great redemptions After the Prophet hath spoken of himselfe that he awaited vpon the Lord he now exhorteth all the Church to do the same He euer desireth the Church to be a partner with him in any benefite which he obtained from the Lord as in the 51 psalme after he hath prayed for mercy to himselfe he in the 18 verse prayeth vnto the Lord for the Church that he would be fauorable to Sion The like did Moses Daniel Ieremie they all prayed for her weale All should pray for the peace of the Church Dâ—uid exhorteth others to pray Pray for the peace of Ierusalem Such sort of preachers are to be highly respected who night and day powre out their prayers for the peace and welfare of Sion who depend on God and stirre vp others to put their trust and hope in God This did Iosua and Caleb after they had viewed the land Numb 13.31.33.34 giue heart and courage to the people of Israel to goe forward to Canaan whereas the other ten spies discouraged them saying their walls reached to heauen and the people were as the sonnes of Anak When Dauid desireth the whole Church to put her hope in God he recalleth her from alâ— other vaine hopes or putting her trust in any other This should make those who professe themselues to be Christians to blush and be ashamed to put their trust in any other but God I looked saith Dauid vnto the mountaines from whence mine helpe shall come Psal 12â— â— 2 mine helpe commeth from the Lord who made the heauen and the earth When Israel looked to haue helpe fortification and refuge of man then she was disapointed and left comfortlesse in her greatest extremeties Ier. 17.5 Cursed be he who maketh the armo of flesh and blood his confidence For with the Lord is mercie That which he so patiently attended vpon was mercie and that which he desireth the Church to waite for is mercie He repeeteth to the Church the goodnesse of that which he had tasted himselfe that which was needfull to him was needefull to the whole body of the Churchâ— and therefore as he wished mercie to himselfe he wished mercie to the whole Church militant Euery Christian should loue the Church more then himselfe which teacheth euery Christian to loue the Church as well as himselfe yea more and as he would haue health and welfare to himselfe so to procure the same for the Church And with him is great redemption He pointeth out this mercie First By the wonderfull effect thereof redemption Secondly By the qualitie thereof great redemption Redemption is the freeing of that which is in thraldome by giuing of a price What redemption is as the redemption of land presupposeth that it was ingaged for summes of money giuen to the owner and thus folde vpon reuersion or warriours that are taken in battell and ransoned at a price Oh that we would consider the thraldome we are in and how we stand in Gods debt the freedome which we get and the meanes whereby we obtaine the same God gaue vs his golden law and we haue nothing whereby to pay him but the drosse of our merits wherewith we will neuer be able to pay him that summe wherein we are oblished and thus we lie in thraldome Man may be redeemed But heerein is our comfort that we are not solde out at the ground but God hath alwaies reserued to vs a reuersion that we may be redeemed But what is the meanes whereby we are redeemed either it must be by strong hand as Abraham freed Lot or by the gratious fauour of those Ge. 14.16 whose captiues we are as a Master through loue which he beareth to his seruant may set him free or by paying of a ransome The parties were God and the Deuill Gods iustice must be satisfied Sathan must be vanquished or no redemption for vs. This Christ Iesus the sonne of God seeing that blessed seed of the woman and pâ—tying vs became a redeemer for vs by his valour and strength he vanquished that old serpent the Diuil and made vs free from him and by his death he satisfied the wrath of God and paied a ransome for vs euen his pretious blood Mans redemption is by the blood of Christ This redemption then is neither by gold nor siluer but by Christs blood All the world was not able to haue redeemed his blood only was a perfect satisfaction to the Father Lands impignorated become free at the Iubilie and when we are made free from our sinne we may account that the most ioyfull Iubilie that we euer saw Great
Being assured of Gods fauour we should seeke to conforme our wills to obey his commaundiments For when we haue obtained an assurance of Gods fauour reconciled to vs in Iesus Christ it followeth next that we should desire to conforme our liues to the obedience of his commandements For no man will frame himselfe to walke in Gods waies till he be assured of Gods fauour Therefore faith in Gods promises is the most effectuall cause to bring forth good workes and an assurance of iustification to produce sanctification But because by nature we are ignorant which way we should go let vs pray God that he may direct vs what way we should goe to heauen through this miserable world For men hauing no better warrand of their wayes then their owne determinations may as blind men runne headlong to destruction Christ is the way in which we should walke I am the way saith he Ioh. 14.6 none other way in heauen or earth We go in this way when we follow his commandements and walke in them leauing the traditions of men Pray God that not onely he would shew vs the true way but also giue vs grace to walke therein For I lift vp my soule vnto thee He vsed all wise and lawfull meanes yet euer he hangeth and dependeth on Gods prouidence Because vnlesse our care industrie be gouerned by Gods spirit it serueth for nothing Which teacheth vs in what euer case we be In euery case depend on God neuer to leane to our owne wisedome but with heart to depend vpon the Lord that he may guid vs by his holy spirit Behold what a wonderfull effect God worketh by afflictions they depresse and cast downe our outward man The good of afflictions and our inner man by them is eleuated raised aloft yea the more we are afflicted the more we are stirred vp The oftner the messenger of Satan is sent to buffet vs 2. Cor. 12.8 the more earnestly with Paul we cry vnto the Lord to be deliuered So if we be cast downe to hell what the worse are we if by that we be raised vp to heauen As by the contrarie the wicked for their prosperous successes seeme as it were lifted vp to heauen but their exaltation becommeth a precipitation to them to the deepest lowest hells in respect they fall through pride in the condemnation of the diuel Let vs therefore be patient in our troubles and lift vp our eies to our God who wil help vs. Verse 9. Deliuer me O Lord from mine enemies for I hide me with thee IN the former verse he desireth Gods mercie and louing kindnesse and that he might be shewed the way wherein he shold walke now he desireth to be free of temporall danger This is a good method in prayer first to seeke the kingdome of God Seeke first spirituall graces then temporall deliueries Lu. 12.31 and spirituall graces and all other things shal be casten to vs. We seeke in vaine at God temporall deliueries if we neglect to seeke spirituall graces which are most necessarie for vs. The church hath many enemies but God is one against them all As for enemies the Church and her members neuer hath or shall want innumerable against whom what can we oppose but Gods protection In number in power in policie and subtiltie they are euer aboue vs. There is no helpe in vs against them all but our gratious God Ge. 32.36 Esau came with foure hundred against Iacob a naked man with his wife children and droues of cattell But Mahanaim was with him he was guarded by Gods Angells And therefore since the Church of God in France Germanie and elsewhere is in danger of the Liuiathan and these sonnes of Anak Let vs runne to the Lord and cry vnto him O God Iehouah who is one against all deliuer vs from our enemies who likewise are thy enemies For I hide my selfe with thee As though he would say I haue no receipt or lurking place but thee Hide me therefore vnder the shaddow of thy wings Psalme 91. The Lord hid the Prophets that Achab could not finde them out 1. Kin. 18.13 If we will creepe vnder his wings he will surely keepe vs. Verse 10. Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse HEre he craueth to be directed in the whole course of his life by God and therefore he prayeth that God would teach him to do his blessed will and to direct him by his holy Spirit towards heauen The same he craueth in another Psalme Guide me O Lord by thy counsell and after bring me to thy glory Teach me to doe thy will This is a necessarie lesson to be learned Doctr. It is God who must teach vs to do his will which we of ourselues would neuer doe which our nature will neuer teach vs. God he must teach vs not only to submit ourselues to his will but also doe his will and attempt no vnlawfull meanes of our deliuerie against his deliuery This is not the voice of the flesh in tribulation teach me O Lord to do thy will but I pray thee doe my will There is nothing more dificult then to learne to submit our selues to Gods will But following the example of our Sauiour in his greatest agonie let vs say Not my will be done but thine He saith not teach me to know thy will but to doe thy will Luk. 22.42 God teacheth vs three waies We must not onely be hearers but doers Luk. 12.47 God teacheth vs three waies First by his word Secondly he illumineth our minds by his Spirit Thirdly he imprinteth that in our hearts maketh vs obedient to the same for the seruant who knoweth the will of his Master and doth it not shall be beaten with many stripes The hearing of Gods will reuealed in his word would be vnprofitable to vs of it selfe and be a witnesse against vs vnlesse a willing obedience of the heart followed the hearing We pray daylie that Gods will may be done not onely knowne Mat. 6.10 But while we knowe what is Gods will we are no wayes obedient thereto but doe follow our owne rebellious willes and waies For thou art my God An argument to moue God to teach him because he is his God and doth trust in none but in him As if Dauid would say thou promised est me helpe of thy free fauour helpe me then in this my danger Whereby he would teach vs two principall lessons First by this that he desireth God to teach him to do his wil Doctr. because he was his God we learne That it is not in our owne arbitriment or choise to do Gods will Is it not in mans power of himselfe to do the will of God Doctr. If God be our God let his will be ours Mal. 1.6 but his speciall grace who preuenteth vs by his fauour and becommeth our God and after frameth
not Blessed is that King who leaues behind him as great testimony of his conuersion to God as he hath giuen proofe of his defection from him And therefore let Kings learne of a King and Pastors of a Prophet that when they sin and become stumbling blocks to others they may repent and blot out the note of ignominie which through their sin they haue receiued by a true conuersion and open confession as the King of Niniueh Ionah 3.6 Ester 4.16.17 2 Chro. 33.12 Simil. Queene Hester Mordecay Manasses and here Dauid for their sinnes are more offensiue and greaâ—er than others for they make many to fall with them as the fall of a Cedar is the ruine of many inferiour trees If our sinnes be secret we are not bound to any auricular Confession Prou. 25.2 for Gods honour is to conceale a sin in doing otherwise we doe double wrong one by our sin to offend God another by our reuealing to dishonour our selues and offend the Church But if our sin be publike as was Dauids to deny colour 2 Sam. 11.4 or extenuate it wee sinne grieuously against God and our owne soules defrauding God of his glory and our soules of saluation But marke the truth of that sentence all things worke for the best to those that loue the Lord Rom. 8.28 for Dauids sin turnes to the glorie of God the comfort of the Church and his owne saluation Simil. so that as the dung and excrements of nature are profitable to fâ—tten the ground so is his sinne to better and make him more fruitfull to God Herein also is the mercy of God greatly to be admired that where sin did abound now grace doth superabound Rom. 5.20 for albeit Dauid did fall through the corruption of his nature in those hainous sinnes yet God magnifieth his compassions in his conuersion and in his vnfained repentance But hereby let not licentious libertines be prouoked by Dauids example to sin as commonly they abuse the falls of Gods children to be warrants to themselues and arguments by which they corroborate and strengthen themselues in their wickednes as Drunkards cast vp Noah Gen. 9.21 Gen. 19.33.35 2 Sam. 11.4 â—7 Act. 9 1 2. Mat. 26.74 Incestuous men Lot Adulterers Murtherers Dauid Persecutors Paul Apostates Peter c. But oh wretched men that ye are doe ye make the fals of the Saints allurements provoking you to sin where by the contrary they should bee as so many Beacons warning you that yee take heed Simil. lest yee fall vpon such rockes vpon which they were in hazard to haue beene drowned yea rather by their example yee ought to eschew such dangerous gulfes whereinto they were plunged and learne by their repentance to repent for sin for their sins are not so much to be obserued as their repentance Comparison But alas these desperate men take the instrument which should launce their wound to kill themselues therewith Dauid hath left behind him seuen Psalmes of Repentance according to the number of the seuen daies of the weeke that as each day we sinne and fall so we may haue one of these Psalmes as a sheepe-crooke to pull vs out of the ditch of sin Simil. Numb 35.13 These are as seuen Cities of refuge whereinto a sinner may flie for safegard when he findeth himselfe pursued by the auenger of blood for his sins Simil. or as seuen ports whereinto a Christian tossed with the waues of temptations may get safe harbour They are not to be misliked because they beare the number of seuen as though any magicall superstition were inclosed in that number for all the holy Fathers haue obserued that in all the 150. Psalmes of Dauid whereof some are instructions to a godly life others deprecations against his aduersaries many of them praises of Gods mercies others praiers for the Church these Seuen are left as witnesses of his vnfained repentance therefore they beare the name of penitentials Why called Penitentials à poenam tenendo because they beare in them the paine and griefe of his heart which he sustained for his sins Wee haue all sinned with Dauid let vs learne to repent with Dauid for the bloud of Christ wiâ—l not be effectuall to any but to a penitent sinner Now is the time when repentance may helpe thee for though as Augustine saith after this life it be perpetuall Augustine Gen. 27.38 it is in vaine euen as Esau mourned bitterly while there was no place left for the blessing so shalt thou doe if thou neglect the opportunity of repentance But that ye may learne to discerne Foure markes of Repentance 1 Mark The grouÌ„d of repentance Exod. 9.27 2 Sam. 12.13 whether ye haue obtained the gift of true repentance as Dauid did obserue these foure markes First what was the ground and first motiue which made you to repent your sinne if the plagues and scourges of God as they made Pharo to say I haue sinned Or the sweet voice of Gods word which moued Dauid to say I haue sinned If some paine shame or sicknesse hath made thee to repent it being remoued thou maist change but if the Word hath won thee thou art won indeed The Spouse in the Cantiâ—les was raised from the bed of sinne by the voice of her Beloued Cant. 5.5 Luk 22.61.62 Act. 2.41 Christ looked on Peter and he wept bitterly The word of God by Iohn conuerted the Souldiers by Peter three thousand Iewes and Paul by the voice of Christ why persecutest thou mee Act. 9 4. 2 Mark Sinceritie Simil. Next trie the sinceritie of thy Repentance whether thy heart hath greater griefe for sin than thy tongue vtters The Comoedians who play the siege of Troy can represent the dolefull habite teares and sorrow of Priamus and Hecube King and Queene of Troy but they are not in heart touched with their grief neither are they sensible of their sorrow 2 Sam. 14.2 The woman of Tecoah counterfeited her dole to Dauid for Absolon but felt none Such and no better is the repentance of Hypocrites they may weepe with Saul counterfeitly 1 Sam. 24.17 their heart not being truly touched which hypocrisie of theirs and fained repentance the Lord detests more then any sinne that a man can commit for a man sinning professeth himselfe to be the Deuils seruant but fainedly repenting hee professeth himselfe to be Gods seruant in the meane time keeping his heart to the Deuill and with Ananias and Saphira Act. â— 2 stealing back sacrilegiously that which he offred to God yea euen the best part his heart Thirdly 3 Mark Vniuersalitie 1. Sam. 15.9 trie the vniuersality of thy repentance for it must not be of one but of all sins ye must not spare Agag and the fat cattel with Saul and your principall most profitable and pleasant sins but if ye deny one deny all if ye refuse one refuse all if ye reiect one reiect all for as one rope was able
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
haue beene for euer A faire commendation of Gods mercies from the eternity thereof His mercies had no beginning as himselfe had none and shall haue no end From euerlasting to euerlasting thou art our God For as the Ocean and maine Sea Psal 100. Simil. can neuer be exhausted but it would furnish water to all the world if euery one should bring vessels to draw water there-from So if wee had faith and prayer to seeke grace from God he is all-sufficient in himselfe to furnish vs all which makes Dauid to cry in one Psalm tweÌ„ty and sixe times Psal 126. thy mercy endureth for euer Therefore we may build our faith on it as on a strong Rocke Mat. 1.6.18 that the gates of hell cannot preuaile against vs for euery thing earthly on which we repose is subiect to mutation and change All things change God onely immutable But herein is our comfort that he is an immutable God on whom wee depend and in whom we trust then as long as God stands our saluation cannot faile Woe to them who put their trust in any other following lying vanities Ionah 2.8 Psal 119. and forsaking mercies I haue seene an end of all perfection sayes Dauid but thy word is very large VERSE 7. Remember not the sinnes of my youth nor my rebellions but according to thy kindnesse remember thou me euen for thy goodnesse sake O Lord. Doct. WheÌ„ God â—â—â—embers â—ercies he â—â—â—gets sin HE conioynes these two memorie of mercies and forgetfulnesse of sinnes the one destroyes the other when God remembers mercy hee forgets sinne when he remembers sinne he forgets mercy when God will plague the Whoore of Babel it is said He will remember her sinnes and in Hosea Hos 8.13 Now will hee remember their iniquity and visit their sinnes they shall returne to Aegypt Doctr. If sin had not beene Gods mercies had not beene knowne Rom. 8.28 He craued mercy before at God now hee let 's vs see the obiect of Gods mercy euen sin and here appeares the great wisedome of God who can turne all things to the best to those that loue him so that hee doth make their sinne which they did commit to manifest his glory and work their owne saluation All the properties of God his iustice and mercy excepted might haue beene knowne to the world by the creation his wisedome in framing the world so artificially his power in maintaining it his goodnesse in making man so excellent a creature but if sinne had not beene neither Gods mercy would haue beene manifested in pardoning it neither his iustice in punishing it Rom. 5.20 For where sinne abounded there mercy super abounds Remember not the sinnes of my youth Hee makes mention of his sinnes for when hee speakes to God who is most iust and righteous that he should remember his owne vnrighteousnesse as the brethren of Ioseph when they sought fauour of him they remembred the wrong they did to him as if one seeking the helpe of his friend he would confesse the faults he did against him Luk. 15.21 as the forlorne son did to his father So seeing sinne is the principall wall which diuides vs from God so that he doth not heare our prayers Dauid here taketh away this impediment Doct. We must confesse our sinne if we would be heard Therefore if wee would haue our prayers acceptable to God let vs begin at an humble begging of pardon and remission at which all our praiers should begin that hauing assurance of Gods fauour we may boldly sute what we please But if wee begin not our prayers at crauing pardon Simil. we become like foolish Physitians who neglect the causes of the disease and onely study to mitigate the present dolour and apply outward somentations for the curing thereof But how is it that Dauid specially nominates the transgressions of his youth Obiect did hee not commit other sinnes and are the sinnes of his age of no moment I answer Answ He doth not extenuate his present sinne by remembring the sinnes of his youth but rather aggrauates and aggredges the same while he repeats from his childhood how many wayes hee had kindled Gods wrath against him Confessing that he had heaped sinne vpon sinne and so by processe of time was loadned and ouercharged with it Next if God should deale with him by extreame rigour hee should not onely call to mind the faults which he did yesterday but whatsoeuer sinnes hee did from his youth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes all the faults either of commission or omission which hee did Therefore so oft as the Lord terrifies vs with his iudgements Note let vs not onely remember our last offence but let our former transgressions make vs bee ashamed and bring new sobs and sighes in our heart Let old men call to minds their former offences which they did commit in their youth Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood infancy youth and age calling them to minde euen from the beginning Psal 51.5 for we are conceiued in sinne and a child of one day is not cleane before God As we grow in yeares ye grow in sinne as a Lyons whelpe is borne with a sauage nature and as it growes in age so the cruelty thereof increaseth so does man Solomon in the Prouerbs saith Pro. 30.19 It is hard to know the way of a young man with a maid So young men haue need of sure custody that their parents masters and Preachers should take heed diligently to them Saint Ambrose in a Sermon at the Funerall of the Emperour Valentinian the younger bringeth in that place of the Lamentations Blessed is the man who beares his yoake in his youth Lam. 3.27 God is mercifull to that youth whom he corrects Dauid he deplores the sinnes of his youth which were secret from the world and perchance to himselfe yet hee craues pardon for them Now the smallest sinnes trouble him which before were but sports to him and so it will befall to vs those offences now which we accompt no offences after we will esteem them great sinnes Prou. 6.3 now they are honey in the mouth but after in the belly they will be bitter as gall No time of mans life free of sin Ier. 2. Exod. 22.29 Simil. Note Ex. 23.10 There is no time of mans age which is free from sinne but the youth is not onely first but most subiect thereunto for a youth is like an vntamed Calfe like a wilde Asse which will be taken in her moneth The first borne should bee sacrificed to God the first fruits should be offered to him yea the beast if it had not beene redeemed the necke of it behoued to haue beene broken Thinke yee not that God hath more respect of the first fruits of our life then he hath of the first fruits of Bullocks Thou shalt consecrate thy beginnings to God
not excuse vs albeit they may extenuate our paines and make vs to bee punished with fewer stripes I will not insist in this poynt because I haue spoken sufficiently thereof in that Sermon on Christs first word spoken on the Crosse Father forgiue them for they know not what they doe But according to thy kindnesse remember thou mee euen for the goodnesse sake O Lord. The fountaine hee runnes vnto is the mercy of God where hee plainly disclaimes his owne merits Lorinus the Iesuite against merits Lorinus a Iesuite here bringeth in sundry passages of Scripture to qualifie the mercy of God against merits Psal 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7 Dan. 9.18 Isa 55.7 VERSE 8. Gratious and righteous is the Lord therefore will hee teach sinners in the way IN this second part of the Psalme after his Petition Doct. Gods truth and mercy props of a Christians faith Psal 116. he setteth downe the props to the which his faith doth leane to wit the mercy truth and righteousnesse of God He beleeued therefore hee spake so our Prayers except they bee grounded on faith and an assurance that God will grant them they are offensiue to God and not profitable for vs Hee who prayeth without faith saith S. Iames is like a waue of the Sea Iam. 1.6 tost of the winde and carried away The proofe of this is in the sixt Psalme wherein after his prayers with a constant assurance he concludeth all mine enemies shall be confounded Psal 6 1◠After hee had prayed for mercy hee falleth out in a meditation consideration and proclamation of Gods goodnesse in the eighth ninth and tenth verses Simil. as it were to stir vp himselfe vp to Prayer againe as a man finding a fire almost consumed doth put thereinto more coales to kindle it Gracious and righteous is the Lord. First in his owne nature hee is good and righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus next he is good to vs in teaching vs his way God is not only good but goodnes it selfe but how doth his goodnes appeare not in shewing mercy on Abraham Isaacke Iacob Moses and the righteous but on the most miserable sinners as Manasses saith in his Prayer the Prodigall child harlots such other Therefore will he teach sinners in the way Mat. 6.11.12 In this common benefit of remission of sinnes he inuolueth himselfe with the rest of the Saints and so should all our sutes bee common that wee desire nothing alone but that whereof our brethren may participate This is the communion of Saints which wee beleeue Our dayly prayers are for all Giue vs this day our dayly bread forgiue vs our sinnes and lead vs not into temptation Note Who seeketh any thing for himselfe of God and not for the rest of his brethren shall be repelled receiue nothing The persons to whom mercy appertaines are called sinners Doct. Sinne the onely obiect of Gods mercy Rom. 5.20 as though hee would make sinne the onely obiect of Gods mercy as indeed it is for Gods mercy would not haue been manifested if sin had not been knowne that so where sinne abounded there grace might superabound the whole haue not need of the Physitian Luk. 5.31 but the sick Think not that the multitude of thy sinnes will exclude thee from Gods grace Christ at the vvell was found of the Samaritan woman Ioh 4. mercy and misery met together in the Pharisees house Luke 7.36 euen Christ and the Magdalen Mat. 20.31 in the field hee met with the blind who cried Luke 18.14 Sonne of Dauid haue mercy on vs in the Temple vvith the Publican Iohn 5.2 at the Poole with the Paralitique for Luke 5.32 He came not to call the righteous but sinners to repentance But what teacheth he His wayes He teacheth Godswaies not mans traditions Ionah 2.8 not the tradition of men of Popes of Councels who could and haue erred but Gods owne wayes his statutes so oft repeated in the 119. Psalm Woe to the Papist who followeth lying vanities forsaking their owne mercy The great Doctor and teacher is God himselfe who hauing the key of the heart must open it himselfe Doct. The conuersion of a sinner is not a work of nature 1 Cor. 3.6 Therefore the conuersion of a sinner is not a worke of nature but it is Gods principall fauour who must giue encrease to Pauls planting and Apolloes watering We should therefore feruently pray to God for the Preachers that hee would so blesse them that by their labours many may be conuerted to himselfe The Israelites vnder the Law being terrified by Gods voice said Let not God speake any more vnto vs Exod. 20 1◠but Moses But wee vnder the Gospel being comforted by his voice say Note Let Moses and Paul be silent but let God speake to vs. The worke of conuersion of sinners Dauid draweth to the fountaine euen Gods grace and free fauour whateuer commeth to vs doth proceed out of his grace But this is wonderfull Doctr. Mercy and iustice meet in the saluatiō of man how grace and righteousnesse which seeme so opposit in the saluation and conuersion of a sinner meets together and kisses one another I answer In the worke of our redemption they accorded when Gods iustice was fully satisfied by the death of Christ and his mercy was cleere by full pardoning vs Simil. Leu. 16.8 when we escaped with the scape-Goat to the wildernesse and he died the suerty paid the debt and wee were freed In the conuersion of a sinner hee vseth both hee vvounds and humbles cures and exalts againe Deducit ad inferos reducit Hee cast downe Paul Acts 9.4.8 made him blind rebuked him and then conuerted and comforted him and sent him to teach the Gospel and conuert others VERSE 9. Them that be meek will he guide in iudgement and teach the humble his way HE setteth down in this verse to whom the former benefit doth appertaine and what sort of sinners shall participate of mercy to wit the meeke and humble whom God hath so prepared by afflictions and crosses Doct. Afflictions teach humility Who are humble Simil. that he hath made them to giue an open way and place to the Gospel to worke in them For as the waxe first is by labour and by fire made soft and pliable before it can take stampe and impression of the Kings image and superscription yea clay must bee made soft and pliable before it bee made a vessell so must God humble vs before he put his image in vs so the gold Simil. siluer c. must be battered before it be stamped Ps 119.71 It is good saith Dauid that thou hast humbled me for thereby I learned thy Commandements If he had not beene first humbled hee had neuer learned Gods Commandements He desired children to come to him for of such is the Kingdome of heauen yea except we become as these Mar. 19.14
we shall neuer enter thereinto God resisteth the proud Iam. 4.6 and giueth grace to the humble On whom will the Spirit of the Lordrest on the contrite heart The Palace of Heauen is very ample Simil. but the entry very narrow let vs then liumble our selues vnder the mighty hand of God and learne of Christ that hee is meeke and lowly Mat. 11.29 and wee shall finde rest to our soules The word meeke is in Latine mites of which our Sauiour speaketh Who are meeke Mat. 5.3 Blessed are the meek or mansueti quasi ad manum venire sueti accustomed to come vnder the hand so God so mitigateth the fury of our nature and tameth vs that wee become so obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Doctr. Whom God directeth he also protecteth Will he guide God who teacheth the meeke he also guides and directs them and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of our whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gonernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee bears downe our pride and contumacy and humbles vs First God will haue our pride beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos Humility the first second and last gift of a ChristiaÌ„ August Epist 56. He will direct righteous men that are meek Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75 ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle En adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome Mercy and truth preserue the King for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Mercy and truth belong not to the wicked Other qualiâ—ies that are in God may tend to the reprobate but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no faith and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaâ—nes them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will dealt very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24.16 Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant is A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants not the traditions of men Doct. Mans traditions cannot binde the conscience Note which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. Particular application of mercy needful 1 Cor.
euen till Constantines dayes For if wee walke stubbornely against him hee will bring seuen times more Plagues vpon vs according to our sinnes And againe God by the continuance of his hand will hold vs in continuall exercise of grace Doctr. Continuance of troubles exerciseth our grace as of humilitie faith patience praier and repentance for as one hauing a precious Iewell in his hand so long as hee watcheth he is carefull to keepe it but being a sleepe it may ready fall out of his hand So God holds vs waking by continuall exercise Simil. that we may keepe the grace which we haue gotten The fire is kept in by often blowing which dieth out by discontinuance My moysture is turned into the drought of Summer Doctr. Body and soule iointly punished being yoke-fellowes in sinne The dolour of Dauid was not onely internall but also externall by sicknesse for as the body was an instrument of sinne it worthily and duely is punished and as they were yoake fellowes in sinning it is iust with God that they should be companions in sorrow It is no small matter when the body is diseased although the mind were well established but when both are vnquieted it is harder Pro 18.14 The spirit of a man will sustaine his infirmitie of the body but who can beare a troubled Spirit So that the Philosophers supposed that man to be happie who had mentem sanam in corpore sano a sounde minde in an whole body Then if we be whole let vs giue thakes to God and dedicate our liues to his seruice if we be sicke craue him pardon and mercie seeking reliefe at his hand repent our sinfull life Therefore I thinke that many in their best health are sicke because they abuse their health Many being whole are most diseased and many sicke are whole who turne to God and from their greatest sicknesse seeke medicine against their sinne Selah It is here added Bueherus first to show what a torment it is rightly to feele the burthen of sinne so that hee leaueth this pause or groane as we will doe at things wherewith we are greatly affected Next it declareth what weight this doctrine hath and of what consideration to rebuke vs who thinke so little of sin as we haue in all our dayes neuer mourned for it VERSE 5. Then I acknowledged my sinne vnto thee neither hid I mine iniquity for I thought I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Selah DAvid hath hi herto propounded the the doctrine of the remission of sins and brought in his owne example for confirmation of the same We haue spoken already of his sorrow for his sinne now followeth the confession of the same before God which is a necessary part of repentance Doctr. Confession necessary part of repentance Then I acknowledged my sinne vnto thee Yee haue heard the estate of Dauid before his confession when the heauie hand of God was vpon him The Second part of his experience is set downe in this verse comprehending the feeling of Gods mercie the occasion whereof was the confession of his sinnes and the end the remission of the same The division of this verse The former hath these parts first the time then secondly the ground I thought or said will confesse thirdly the matter my sinne iniquitie and wickednesse fourthly the manner first in respect of God to thee secondly in respect of himselfe against my selfe The latter part And thou forgauest the punishment of my sinne Selah Dauid ouer came hypocrisie This diligence in describing his confession so oft First That hee acknowledged his sin Secondly That hee would not hide his iniquitie but confesse his Apostasie to the Lord declareth hee hath gotten victorie ouer all Hypocrisie and obtained the holde of sinceritie and simplicitie God chooseth the most fit times to workegrace in vs. Simil. Then This circumstance argueth that first hee behoued to feele his sinne and the bitter panges inflicted vpon him because of it For when men are cast downe then is a most sit occasion for God to worke grace vpon them as when men are greatly extenuate by sicknesse it is a conuenient time for a Physitian to giue medicine And surely afflictions are necessarie preparations to grace For our nature is like fallow ground which if it be not broken vp by tentation Simil. it is in vaine to sowe seed vpon it To which purpose The vse of the conscience in man God placed the conscience in mans Soule to shew vnto him his wrongs to follow him apprehend him yea set vp a gibbet in his soule to which it adiudgeth him to the end it may bring him to himselfe to seeke pardon and mercie Simil. So yee see as God brought light out of darkenesse in the beginning of the world Gen 1.3 so he bringeth the ioy of his elect out of sorrow Simil And as by Christs death hee brought life to the world so hee killeth vs to make vs a liue Simil that we may take heart to vs and say after darknesse I shall see light And I know that this hand that is so heauie vpon me is vnder mine head to bring mee light out of this darknesse life out of that which for the present seemeth more bitter then death it selfe Hos 6.2 We see also here an infallible example of the frowardnesse of our owne nature Doctr. Force must reclaime the frowardnes of our nature which cannot be restrained without extreme dealing for Dauid is layd vpon the racke and almost stretched asunder and disioynted be fore hee can be brought to a sincere confession which should teach vs that wee should enter to an heartie mislike of our selues and to be displeased with our intractablenesse which hath moued God to heaue vs vp and cast vs downe againe For if wee would iudge our selues we would not prouoke him to such extreme dealing for he would not cōdemne vs but be a comforter in our agonies Yea Dauid in this teacheth vs to iudge wisely of the poore and those who are troubled in their Conscience for when men are so afflicted they are called mad Melancholike desperate assuring our selues that Gods dearest children are often rent in peeces all their tackles may be burst asunder their bruised barke left to the mercie of the winde and waues and yet come to a comfortable harbour and safelie arriue at shoare Moreouer these wicked sort of people are to be damned who with a Sardinian laughter reioyce in their sinne and sport themselues therewith yea boast of their mad humors when God in the meane time is bending his bowe at them I acknowledged my sinne neither hid I mine iniquitie Hee vseth three phrases to shew his confession I made it knowne I hid it not and I confessed it he in like manner to expresse his filthinesse vseth three termes wickednesse sinne and iniquitie as he did in the
Histor Theat A Flaxwoman at Kinstat in France who dressed her Flaxe commonly on the Sabboth twise admonished on two Sabboths by fire and not amending the third day was burnt with her two children A warning for those who brew bake grind c. on the Sabboth A man working in his haruest on the Sabboth his barne was burnt and all that hee had according to that of the 17. of Ieremy verse 27. At Parise at the Beare-bating Ano. 1585 eight persons were slaine many hurt by the sudden breaking of the scaffold As also a fearefull iudgement of God fell forth at Dumbar about the yeere of God 1577. whereof I was an eye witnesse my father master Andrew Symson of good memorie being Minister thereof who going to Church law a thousand Boates setting their nets on the Sabboth he weeped and feared that God would not suffer such contempt it being a most calme day as euer was seene at that season at midnight when they went forth to draw their nets the winde arose so fearefullie that it drowned eightscore and ten Boates so that there were reckoned in the coast side foureteene score of widowes Thus God hath wayes to finde out profaine persones But Alas this is pitâ—ifull that not onely wee doe not seeke God Pro. 8.1 but when wisedome sendeth forth her maides in the streets to seeke vs and call vpon vs wee heare their cryes with deafned eares so that I feare that the reproch of Isaias iustly appertaine to vs Isa 63. All the day I stretched forth my hand to a rebellious people Finally as there is a time of all things which would be obserued Time fleeth away take it before it be gone Simil Pro. 6.6 for post occasio calua as fortune is bauld behind so is time a Spring time an Haruest time a Sommer time a Wintertime The Pismire knoweth her time the Sea and Moone haue their times and so hath Grace a time while it is offered and God a time wherein he may be found Therefore seeke the Lord while hee may be founde Isa 55. If wee slippe the tyde and influence of grace the tyde will faile vs which we shall neuer recouer But to the end God must seeke vs first A time when God will not be be found â—â—k 13.24 we may finde God wee are to be found of God for wee can neuer seeke him till hee first seeke vs as the lost sheepe cannot seeke it selfe Next there is a time when God cannot be found Many shall seeke to enter but shall not be able for the wicked seeke not till the time of finding be past so did the foolish Virgins Mat. 25.12 Gen. 27.35 it was too late when the gate was closed It was too late for Esau to seeke his Fathers blessing when he had contemned it Exod. 14.24 It was too late for Pharaoh to flie when he was in the midst of the Sea When God is found God is found when he offereth gracious occasions of his finding and wee imbrace them Which Hosea expresieth in his tenth Chapter vers 12. Till he come and raine downe righteousuesse on vs. But there are two things which breedeth doubts in vs Ob first the wicked are heard as Achab the Ninivites the Israelites in seeking a King 1 Sam. 8.22 1 King 21.29 Ion. 3.10 Luk. 8.32 Ans the Devils seeking to enter in swine c. I answere albeit God granteth their worldly desires yet it is to their double destruction The Israelites obtained a King in his wrath Achab prolonging temporall iudgement procuted eternall condemnation and in this world albeit suspended for a time to shew Gods lenitie sparing reprobates for a season in the end vtter exterminion Next the godly find not alway God Ob. Ans Answere They find him not at the present he delayeth time with them to exercise theâ—r faith and patience but in the end he commeth Mat. 14.25 he commeth at the fourth watch Abraham Zachary and Anna prayed for châ—ldren in their youth but gat their prayers granted in their age yea oft they are refused in some things and better giuen them Paul prayed to remoue the messenger of Sathan 2 Cor. 1â— 9 but God would not yeeld thereto albeit he heard him in a better supplying him with sufficient grace Christ prayed the cup might be taken from him but in that he was not heard Luk. 22.42 yet he was heard in a better that he brought him well through it The fruit of Prayers Surely in the flood of great waters they shall not come neere thee Here is the second part of this Verse wherein is expressed the fruits of our prayers and the excellent effect thereof that the faithfull are delivered from all troubles after their prayer God giueth a singular priviledge to prayer Doctr. God delighteth in Prayer Rev. 8.3 that he preferreth it to any other thing for he delighteth in that sacrifice more then in any burnt offering and therefore the Angels are said to offer vp the prayers of the Saints as though God had preferred them more in assigning them to that office then in any other And none can pray but the childe of God Let vs therefore striue night and day to performe that dutie which shall doe vs more good in our miseries then any other remedie The great danger of Gods Saints Flood of great waters He magnifieth the mercy of God by setting forth the great danger whereto a Christian is subiect by a similitude taken from great Floods which is very frequent in the Scriptures And to expresse our danger it is sayd We goe through fire and water they are both extreame and mercilesse elemenes albeit water be worse and more dangerous for fire may be extinguished by water but what is able to resist the rage of waters and specially an invndation which commeth so vehemently so suddenly so forcibly that no man is able to resist it but straight way it carrieth him away The floods are sometime sayd to come vpon vs from God Psal 42.7 All thy floods and waues are gone over me Sometime by Sathan The serpent cast out waters as a Flood Rev. 12.5 Sometime by wicked men Isa 59.19 The enemie shall come as a Flood God is the first raiser of the Floods but the Devill and wicked men doe concurre and advances that worke to destroy the Church Ye see then the enemies of the Church are compared to waters Psal 124. Isa 8. Isa 17. Ier. 47. There is nothing to eschew the rage of waters but onely to flâ—e from them Moreover as many waters yea stryps and rootes ariseth together A concurse of the wicked against God Psal 10. Psal 2. so doe wicked men in the persecution of the Church concurre together even to destroy Gods Church All pâ—t too their shoulder their force their malice their words and deeds and what they can to subvert her The fuâ—y of the enemies wasting the Church
prayse God and our necessities but when we praise we haue our chiefe respect to God and his honour and the Lord he doth both for he worketh deliuerie of vs and thankfullnesse in vs Ab eo incipient ab eo desinent operatur velle et perficere They beginne of him they shall end of him he worketh to will and to perfit Iacob was deliuered by God Gen. 35. and hee said to him Goe vp to the God of Bethel Often christians are grieued at themselues that they know not how to performe a dutie to God for his blessings for which cause Dauid sayth What shal I render to the Lord c. Psal 116.12 I will take the cup of Saluation c. Compassest mee about This word importeth Doctr. As we are beseiged with troubles so are we compassed with deliueries that as wee are beseiged on euery side with troubles so wee are compassed with as many comforts and deliueries as our crosses grow daily so our consolations are augmented day by day Wee are on euerie side offended and on euerie side defended therefore wee ought on euery side sound Gods praises as Dauid sayth Psal 103.1 My soule praise the Lord and all that is within me With Songs of deliuerance This noteth the the greatnesse of his praises and what delight hee had in them that hee would not onely speake them but sing them This was verie familiar to the Iewes namely to Dauid to sing songs on Harps Viols Tabrets and all instruments of Musicke All my springs shall bee in thee Awake Viol c. The tears of Gods children end in ioy But first let vs obserue that the teares of Gods children end in ioy they sowe a precious seed with sorrow but they bring home sheaues of corne dancing In that hee will not be content onely with thankes but also will haue them conioyned with songs hee letteth vs see how high all the strings of his heart are bended that hee cannot containe himselfe for the mercies of God to his Church and for his manifold deliuerances for the same Many sing prayses to God with an halfe open mouth Many haue an halfe open mouth in singing prayses to God who are too ready to sing filthy Ballads to the dishonour of God and albeit they can sing alowde any filthy ballad in their house they make the meane I warrand you in the Church that scarce they can heare the sound of their owne voyce I thinke they be ashamed to proclaime and shew forth Gods prayses or they feare to deafen God by their lowde singing But David bended all his forces within and without to praise his God Neither doe wee approue those foolish songs of the Papists Against Popish singing who doe not only wearie the hearers but the Idoles themselues with their rowting and crying and that in an vnknowen Language Saint Basil sayth eos demum cantus recipiendos qui nos possunt efficere meliores Those Songs are to be receiued which may make vs better in old they sung as though they had beene speaking that men might rather vnderstaÌ„d their meaning then delight their eare by the instrument VERSE 8. I will instruct thee and teach thee in the way that thou shalt goe and I will guide thee with mine eye VERSE 9. Be not like an Horse or like a Mule which vnderstandeth not whose mouthes thou doest binde with bit and bridle lest they come neere thee VERSE 10. Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercie shall compasse him NOw David after he hath gotten assurance of there mission of his sinnes described the vertues which flow from the same in these three verses The substance of these three verses giueth forth a worthy and Doctorall admonition to all sinners to take heed vnto themselues in the eight verse propounding himselfe to to be their Doctor in the ninth sharpely admonishing them that they become not brutish beasts in not giuing voluntar obedience till they be coacted and lastly in the 10. verse hee threateneth those that will not obey many sorrowes shall come to them Concerning the first part I spake in the Inscription of the Psalme yet somewhat I will adde Seeing it pleaseth Gods Spirit to repeate I am not grieued once or twise for your edification to repeate the same matter albeit not after the same maner for this is true Philosophie to teach repentance A King becommeth a Philosopher in the teaching of repentance and these are the fruiâ—s of true repentance He who hath ouercome sinne in himselfe will striue to ouercome it in others when wee will communicate our feelings to others for he who hath ouercome sinne in himselfe will studdie to banish it from others for repentance cannot be without charitie Some translate this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it knowne So I will make it euident to you if yee be ignorant Since I haue showne you the way yee your selues are blame worthie if yee will not follow it This is the zeale of the Lords glorie which is in the hearts of Gods children that it bursts forth as a vessel of new Wine as Elihu sayd Simil. Iob. 41. Luk. 13.21 as fire as oyle that giueth smell to all who are in the house as Leauen which leaueneth the whole batch as a light which inlighteneth the whole house Pro. 27.17 as yron sharpeneth yron so doth a Christian a Christian Andrew found Simon and brought him to Christ Philip found Nathaneel they brought others to Christ Ioh. 4. The Samaritan woman being called did also call the Samaritans to Christ Paul conuerted studied to conuert others Act. 9. Luk. 22.32 and Peter conuerted by our Sauiour was commanded to strengthen his brethren And if wee would consider how busied wicked men are to intise others to their sin Pro. 1.14 Goe wee shall haue a common purse cast in thy lot among vs and againe how wicked Proseâ—its goe by Sea and Land Note to make others of their profession Wee both Pastors others would be ashamed that we take no paines vpon â—ur selues to strengthen weake Christians and â—raw those who are without and confirme those who are within in the truth of God whereof our owne consciences are sufficiently perswaded Our coldnesse in this poynt hath neede to be kindled and let vs indeauour to amend it and bee more relaxe in our owne affaires and more bent in the cause of God The Lord waken vs also for Vt ingulent homines surgunt de nocte Latrones Theeues rise in the night to kill men tu vt te ipsum serues non expergisceris thou that thou maiest saue thy selfe doest not awake Math. 26.40.47 Iudas arose in the night to betray Christ while the Apostles were in a heauie sleepe and would not watch for him and themselues Such is the securitie of our nature that wee are not prouident for good things and the pronesse of the
his mercy is aboue all his works extending to a thousand generations Exo. 20.6 Psal 100.5 Hos 6.6 whose mercie endureth for euer With the Lord is mercie and great redemption I will haue mercie and not sacrifire His mercies are often repeated in the Scriptures as Psal 5.6.12.16.17.20.22.23.24 thrice 25.30 thrise 32. twise 35. thrise 39. twise 41. thrise 47.50.50.58 thrise 60.61.62.63.68 twice c. Ioel 2.13 Mica 7.18 Mâ—th 12.7 rich in mercie â— Tim. 1.2 Eph. 2.4 c. The Apostles salutation is Grace mercie and peace Since so it is As a gardeÌ„ is replenished with flowers so is the Scriptures with mercie that this herbe of mercie groweth in euery corner of the garden of holy Scriptures and all the Prophets and Euangelists by plucking thereof haue nourished themselues let vs also in our greatest distresses run vnto it perswading our selues that God will as soone denie himselfe vnto vs as he will denie his mercie if we come with penitent hearts and beg it with such humility as becometh supplicants such faith as beleeuers such hope and patience as becommeth the elect we need not doubt he is faithfull who hath promised The Papists Bellarmine and Larinus in their translations Lorinus Bellarmine adde to the Scriptures following the Septuagints and not Saint Ierome as they confesse do adde magnam great giuing greater credit to their owne translation then to S. Ierome who was knowne to haue bin a godly and learned translator or to the Hebrew veritie They confesse the Scriptures in the originall language to be the best and yet do not spare to adde or pare therefrom as pleaseth them and therefore that curse must fall vpon them in the 22 of the Reuelation that God will adde all the curses of the law vpon those who adde to the Scripture and the words of this book and put their name out of the booke of life who diminish any point of them What need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth is God Obiect Against iâ—uocation of Saintâ— But in regard of his basenesse and vnworthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators â—â—â—siâ— but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfe â—pennie candles Paul saith O foolish Galatians Gal. 4.3.1 who hath bewitched you and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke otherâ— when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the whole Trinitie of which some of the ancients haue this coniecture because he failed against the Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elohim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neâ—er remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue preteÌ„ded good works it was he Psal 16. I giue saith he my goodnesse to the Saints I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth our sight is sharp enough and we may see far and cleerly Simil. but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Out best actions are contaminate with such imperfections and spots that we haue cause to â—top our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exaggerateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and aâ— he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin tâ— be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where
by the contrary so long as we are vnder Satans guiding a thousand seeme but one but if we betake our selues to Gods seruice one will seeme a thousand Againe we may admire the wonderfull largenesse of the mercies of God the bredth whereof extends ouer all the world the height to place vs in heauen the depth to draw vs from the lower hell the length betwixt hell and heauen O the bredth length deepnesse and height of the mercies of ouâ— God Admire the mercies of God the multitude of whose compassions neither man nor Angell is able to comprehend Why then doest thou despaire thereof O man though thy sins were neuer so many his mercies exceed them and although thou sinnest seuentie seuen times a day Mat. 7. he can pardon and forgiue thee Thy compassions the word in the original signifieth an ardent and earnest affection of the heart compassionating that which it pitieth as it were the commotion of the bowels as I noted before that his very bowels are moued toward his children Philem. 12 Luk. 15.20 2. Sa. 18.33 Psal 103. as Paul writeth to Philemon This compassion was demonstrate in the father of the prodigall sonne and in Dauid to Absolom much more in God toward his deare children Looke what pitie parents haue to their children greater hath God towards vs. Are not parents touched at the very heart when they behold the miseries of their children yea would they not hazard their liues and estates as many times they doe to deliuer them and will not God be moued towards vs if we considering his compassion and meeknesse would but pitie our selues by confessing our iniquities vnto him Put away He borroweth a similitude from Merchants who haue their debts written in their account-booke and at the paiment thereof they score out that which before they haue written Therefore since our sinnes are written with a pen of iron and a point of a diamond we must pray to God to blot them out that the hand-writ may be nailed to the crosse It is God that putteth away iniquities he can remoue them as a cloud Dan. 9.24 Daniel prophesying of the Messiah saith Seuentie weekes are determinate vpon thy people and vpon thy holy Citie to finish the wickednesses and to seale vp the sinnes and to reconcile the iniquitie All our sinnes shall be washed away by the streames of his blood so that they shall neuer be read or brought to an account either in this world or the world to come Mine iniquities He committed iniquitie against Vriah whom he killed for which he is so charged in his conscience being summoned before the bar of Gods iustice that he can get no rest vntill he get pardon and none could giue him pardon and rest in his mind but God whom he principally offended in killing and destroying one formed to Gods owne image So when we do wrong to men In wronging our neighbour we do most iniurie to God let vs not thinke it enough if we be reconciled to the partie wronged but by repentance and an humble confession of our sinnes let vs seeke to be at one with God who is the partie whom we do most wrong to Verse 2. Wash me throughly from mine iniquitie and câ—eanse me from my sinne HE expresseth by similitudes taken from washing and cleansing the mercie which he craued in the former verse that is Similitudes are much vsed in the Scriptures remission of his sinnes Similitudes are very common in the Scriptures and in the ancient Fathers The Prophets spake by similitudes Christ spake by parables the Epistles of the holy Apostles and Sermons of the Fathers are full of them So earthly obiects should serue vs to this end that in them we may see heauenly things and there is no creature There is no earthly thing which may not be applied to some spirituall vse which doth not represent to thee the Creator and if we had spirituall eyes we would apply euery earthly thing to some spirituall vse The dust teacheth vs whereof we came and what we are euen dust The grasse admonisheth vs to seeke a dwelling elsewhere for here we are as grasse which soone fadeth The wormes will vs not to be proud for we are meâ—te prepared for them The Sunne when it beginneth to shâ—ne putteth vs in minde to beg for the Sun of righteousnesse to shine in our soules Euery bird after his kinde praiseth God so should we When we behold bread we should remember that of our Sauiour Labour not for the meate that perisheth Ioh. 6.27 So God hath set all his creatures to be as so many masters to teach vs our dutie The Lord sanctifie our sight that we may looke attentiuely and consider God in his creatures and that they may be as steps of a ladder to draw vs vp to him Sin maketh man to appeare filthy before God Wash me throughly from mine iniquities There is nothing can make men appeare filthy before God but onely sinne as naturall Philosophers through the light of nature haue bin forced to confesse And therefore saith Seneca Seneca Si scirem homines ignoraturos deos ignoscituros non peccarem tamen propter peccati vtilitatem If I knew saith he that the gods would pardon me and men would not see me yet would I not sin because of the filthinesse of sin It blacketh the body with shamefull ignominie The enâ—â— of sinne burdeneth the soule with an euill conscience disgraceth the gifts of the minde and defaceth them blotteth them out maketh them stinke and seeme nothing Vertue in a profane man is as a gold ring on a swines snout The vomit of a dog seemeth filthy to vs and a sow wallowing in the puddle is loathsome albeit not so in the sight of God A man polluted with sin of all creatures the most beastly but more loathsome is a man defiled with blood whoredome and drunkennesse and such like of all beasts he is the most beastly Man was in honour but became a beast and when he is drunken he is then inferiour to a beast which wil drink no more then is necessary and hauing drank can discerne the right way home Alas men now make no end of drunkennesse they adde drunkennesse to thirst The euils of drunkennesse whereby they weaken their nature exhaust their money impouerish their posteritie become infamous to the world make shipwrack of their conscience and so destroy bodie soule conscience riches name and all A woman though she were a Princesse and neuer so gallant a Ladie if she be knowne to be like Herodias Psal 15. she is to be contemned in all godly mens eyes and to be esteemed of as Mordecai esteemed Haman Let vs be ashamed of sinne in any and Blush at our owne filthinesse because of it But alas we are fallen in such a time when sinners are become shameâ—esse and women not of the meaner sort Nota. delight as much to be harlots
his sins was taken from God himselfe and that great mercie whereto he is inclined The next from his great filthinesse vncleannesse whose misery was an obiect of Gods mercie desiring God to purge and cleanse him from the same Now followeth the third argument taken from â—is acknowledgement of his sin and true confession thereof As though he would say Lord I know I haue sinned I confesse my sin to thee therefore pardon me What force thinke ye this argument would haue in a guiltie mans mouth if he came before an earthly Iudge and would say I haue committed murder and adulterie I confesse it Surely the Iudge would answer Ex ore tuo te iudico I iudge thee according to thine owne confession as Dauid commanded him to be killed 2. Sa. 1.16 An humble acknowledgement of sinne a good argument to obtain pardon from God who reported that he had killed Saul But before the heauenly Tribunall such an argument hath onely force There is no meane to acquit vs from Gods iustice vnlesse we come to him humbly confessing our sin and accusing our selues for then he will pardon and excuse vs. Our condemning of our selues maketh him to absolue vs our remembrance of our sins maketh him to forget them and our repentance bringeth his pardon But how cometh it to passe that thus he lamenteth Obiect seeing before Nathan had assured him that his sins were forgotten and pardoned I answer the godly Solut. albeit they be perswaded of mercie yet for the loue they beare to God they cannot but be displeased with themselues so often as they remember how vnhappily they haue offended so gracious a maiestie The wicked forget the euils which they do remember the good which they haue done if they haue done any whereas the godly remember alwayes their sins 1. Cor. 15.9 1. Tim 1.13 but the wicked forget their sins most â—asiâ—y and if they haue done any shew of good they remember it continually The godly by the contrary forget their good and remember their sins and the euill which they haue done as the Apostle Paul saith I am the least of all the Apostles and not meete to be called an Apostle because I persecuted the Church And againe When before I was a blasphemer a persecuter and oppressor but I was received to mercie And againe Christ died for sinners among whom I am the chiefe They account themselues the least among the godly the greatest among sinners So it is good to vs to nourish a continuall remembrance of our owne sins that it may humble vs before God make God so much the more pitie vs that he seeth vs vnfainedly displeased with our selues that we haue offenâ—ed him by our many many sinâ— For I know my sinne The knowledge of his sin doubtlesse came by Gods word out of the mouth of Nathan For albeit by a generall notice hee knew hee had done wrong and the particular punctions of his conscience forced him to thinke so yet the true knowledge came neuer vnto him vntil God said by his Prophet Thou art the man So the word of God serueth vs to this vse that it openeth our blinde eyes to see what is euill in vs. And therefore wo to that people who haue not the word and faithfull Preachers who may let them see their sins For when they know not sin to be sin they die in their sins By the law saith the Apostle is the knowledge of sin Rom. 7.7 for if the law had not said Thou shalt not lust I would not think concupiscence to be sin Ye may see how great an euill is ignorance when mens eyes are blinded whom the god of this world hath blinded in so great a light The most part of the world couers their sin by translating the cause ouer vnto others as Adam vpon Euah Euah vpon the Serpent But the Scripture saith Gen. 3. Pro. 28.13 He that hideth his sin shall not prosper Non medioâ—re est saith Ambrose vt agnoscat peccatum suum vnusquisque It is not a small thing to euery one to know and acknowledge his sin So saith Dauid Delicta quis intelligit Who vnderstandeth his sin He who knoweth them may the sooner auoide them If any knew a danger he could easily flie from it and go by it Our Sauiour wept because they knew not the day of their visitation That a man may know his sin it is necessary he be admonished and rebuked and he who desireth to attaine this knowledge must be content to receiue rebukes kindly How to attaine to an acknowledgement of sinne He must resolue before God to shun the occasions of sin and such euill companie as allureth him to folly that he do call to mind what a gracious God he hath offended what good things he hath lost how many he hath offended by his example and to addresse himselfe henceforth to leade a holy and religious life according to Gods word The Philosophers thought it most necessary for euery man to know himselfe and in their precepts had this euer He who knoweth not himselfe can neuer know God Nosce teipsum Know thy selfe Then much more it becometh a Christian to know himselfe for otherwise he can neuer know God in any of his properties For if we know not our sin how shall we either know Gods iustice pursuing vs or his mercie pardoning vs. Oh that we knew our selues But Satan doth with vs as the Rauen doth with the Lambe Simil. it first pulleth forth the eyes then deuoureth it first he blindeth vs then we follow him Therefore we should labour vpon our soules that the darkned eye thereof may be cleare the dimnesse remoued Acts 9. the scales which lie vpon them as vpon Saint Paul may fall to the ground that seeing our selues and our nakednesse we may craue to be couered seeing our wounds we may desire to be cured As also it is the principall part and duty of Pastors to deale in their Sermons with people that they may see their sins Sonne of man saith the Lord to Ezekiel make knowne to Ierusalem their abhominations Pastors ought to exhort the people to a sight of their sin We flatter the people in their sin and vse conniuence to their wickednesse We are afraid and belike dare not light the candle of the word and bring it to them being lying in darknesse lest they put forth the candle or smite vs who by the light thereof let them see their misbehauiour And my sinne is euer before me When Satan doth present his baited hooke of sin to vs Satans policy in presenting the greatnes of our sins after we haue sinned to vs he neuer letteth vs see the hooke of Gods iudgements but euer the bait of pleâ—sure but when we haue swallowed the baite he neuer letteth vs see any comfort of Gods mercies but proposeth to vs a troubled conscience the flames of Gods wrath and the terrors of his iudgements as the Prophet saith Our
the holiest to an account he could finde them euen by their owne conscience guilty of iudgement Thus Christ reasoned with the Iewes taking an argument from their conscience Let him Ioh. 8.7 saith he who is without sinne among you cast the first stone at the woman taking in adulterie The papists confesse that the imperfection of our workes are supplied by Gods mercie but they diuide righteousnesse giuing Christ one part and taking to themselues another who doth not see how farre they erre from the Prophet Dauids confession Why establish they workes of supererogation which is a superlatiue folly if they cannot deserue more then may saue themselues It is a vaine thing to dreame either of satisfaction or satispassion Against merits that either a man can doe enough or suffer enough to satisfie God for his sinne Christ hath satisfied for vs all both the law by obedience and the iustice of God by his suffering who hath closed all vnder sinne that he may haue mercy on all Rom. 11.32 Bellarmine saith well on this place Vide Bellermin Psal 130. Offensio in Deum est infinita magnitudinis The offence done against God is of an infinite hudgenesse that we can neither condignely and worthily satisfie for them yea not acknowledge the grauitie and weight of them 2. How can a finite man make account for an infinite summe to such a God who knoweth the number of them and craueth so exact a reckoning But mercie is with thee that thou maiest be feared He being plunged in the deepthes of sinnes sorrowes is not able to reskew himselfe What he fâ—ndeth not in himselfe or others he sindeth In God Simil. till God relieued him The thing which he cannot finde in himselfe or in any other he seeketh it in God The earth is barren by nature an hard deud and cold element till it get life heate and moisture from heauen the same warmeth and quickeneth it and so it becommeth fruitfull euen so by nature there is neither light life nor grace in vs vntill God send them downe from heauen Wherefore then doe sinners seeke any releefe from beneath Iam. 2.17 Euery good gift commeth from the father of lights Let vs seeke it where it is to be found Luk. 24 5 Why seeke yee him that is liuing saith the Angell among the dead Why seeke we life in the dead world Mercy excludeth merit Rom. 3.28 Mercie excludeth all merits For grace and merits as Paule reasoneth doe fight ex diametro If we be saued by grace then merite is no merite if by merite then grace is no grace To ioyne those two grace and merite with these olde heretiques the Pelagians or with the Semipelagians arch-here-tique papists is great folly for they can no more agree together then fire and water of which of force the one will destroy the other 1. Iam. 5.2 Dagon and the Arke of God or the foote of Nebuchadnzars image composed of iron and clay Dan. 2.43 How mercie is said to be in God and with God Is with thee It is of him and from him as the author and God of all mercies it is in him as a fountaine to be found It is with him lying in his treasurie yea in a word it is himselfe beginning mids and end is ener mercie and compassion Are you in miserie stand you in neede of mercie ye know where to finde it euen in God and with God All the waies of the Lord are mercie and truth Psal 25.10 to them that walke vprightly If thou be sick thou knowest where to haue medicine without mony if poore where true riches are to be gotten if hungry wher food is The mercies of God supplie all the miseries of man There is no miserie in mans nature which may not be helped by Gods mercie and remission of thy sinnes This mercie as Augustine saith is to be found in the redemption of Christ blood That thou maiest be feared The consequent of this mercie is showen in the latter part of this verse that God may be feared But it seemeth very strange that mercy should beget feare Obiect where rather loue by it should be stirred vp in our hearts Solut. I answere the obteining of mercie begetteth both feare and loue a childish feare least we offend him a childish loue whereby to please him When the Apostle saith Charitas expellit timorem 1. Ioh. 4.18 loue expelleth feare he meaneth of a beastlie and slauish feare True loue and true feare are alwaies together Simil. but true loue and true feare may stand both together a child may feare to offend his louing father whom he loueth The end for which God offereth himselfe so peaceablie to man and so ready to graunt him mercie is that he may be feared If men were not assured to get mercie when they repent there could be no worshipping of God or godlinesse and if we had no esperance of grace why should we pray or vse diuine seruice in vaine The papists vnderstand not this ground for albeit they speake largely of the feare of God The papists are miserable comforters yet they keepe miserable soules in perplexitie denying that God will shew mercie vnto them calling it an high presumption that any should assure himselfe of Gods mercie what do they I pray you but build without a foundation for God can neuer be rightly worshipped vnles we haue an assurance of his mercie I wish that those Doctors who obscure the grace of God and teach mens righteousnesse could weigh this rightly Is it not a vaine thing in them to affirme that they would haue Gods seruice and worship aduanced themselues in the meane while obscuring Gods graces and mercies which should moue men most to worship him But the doctrine of grace say they maketh men secure and negligent of good workes Obiect it is true Solut. fleshly men will abuse Gods grace in wantonnesse but it is reasonable that for their peruersitie the glorie of God should be obscured and the elect and faithfull should be defrauded of their comfort Verse 5. I haue waited on the Lord my soule hath waited and I haue trusted in his word Verse 6. My soule waiteth on the Lord more then the morning watch watching for the morning IN these two verses Dauid declareth that out of the faith which he had of the remission of his sinnes sprang forth the hope which he had of the accomplishment both of his spirituall and temporall deliueries for faith must preceede Wherein faith and hope differ and hope must follow and attend vpon that which was beleeued faith and hope are both one in substance they differ in this that faith presently apprehendeth the promises of God and hope attendeth the receiuing of them If a king would giue his word Ex verbo Principis vpon the word of a king he would giue such a token to his subiects whereby he might be sure of that which he promised Simil.
little world and yet he calleth himselfe Gods seruant not as the Pope who stileth himselfe seruus seruorum Dei seruant of the seruants of God when he is a Lord ouer Lordes both Ecclesiasticall and ciuill But he indeede in the humilitie of his heart confesseth God to be his onely liege Lord Princes as much bound to serue God as their subiects to obey them vpon whom he depended of whom he holdeth his crowne So princes may thinke that their subiects are no more bound to them then they are to God and that they are as inferiour and more to God then their subiects are to them Vse which should moue princes to humble them vnder the mightie hand of God Inferiour subiects may at certaine termes put their seruants from them and take others in their place for seruice is no heritage and if they much more princes who may put their seruants away whether ob culpam or placitum none ought to inquire So God the supreame Maiestie hath an absolute and vnlimited libertie ouer all as well rich as poore he can displace kings and giue their kingdomes and crownes to others if they displease him He can rent the kingdome from Suul and giue it to Dauid 1. Sa. 15.28 1. Ki. 12.24 from Rehoboam and giue it to Iereboam if they breake his commandemenents Psal 2.10 Be wise therefore O kings serue the Lord in feare For no liuing shal be iustified in thy sight The like he hath in the 130 Psalme Who can stand before thee so that not onely he refuseth any clame of mercy by himselfe but includeth all liuing vnder sinne so that none is exempted for all are sinners All are sinners that all may at God beg the remission of sin and are destitute of grace that God may shew mercy to all and all his creatures may beg from himselfe alone that which is not in any of them Away away with merits away with our worthinesse seeke it where it is to be found euen in Christ Where he saith they cannot be iustified there he cleerelie auoucheth the Doctrine of Saint Paul that iustification commeth by faith and not by workes Rom 3.24 directlie against the Papisticall heresie Against iustificatiō by workes which teacheth men to seeke a part of it at least in others and themselues whereas here all men are excluded from righteousnesse but that which they must finde in God Verse 3. For the enemie hath persecuted my soule he hath smitten my life downe to the earth he hath laid me in the darkenesse as they that haue bin dead long agoe THis is the complaint of his enemies extreme malice against him by a threefold exaggeration thereof their persecuting of his soule their throwing downe of his life to the earth and their laying him into darknesse as a dead man Their malice was so vehement against him that nothing could content them till they vtterly ruine him both in body and soule and name This representeth cleerely vnto vs the malice of the enemies of the Church Note the malice of the Church her enemies especially of the Iudasits orders Pro. 17.10 which is so extreame that nothing can satisfie them vnlesse they bath themselues in the blood of the poore members A Lyon is more mercifull to his prey then a tyrant is to a Christian there is not the smallest fauour to be looked for at his handes The mercies of the wicked are cruell a cleere example hereof we haue in the Papists but specially in those blood thirstie wolues the Iesuites who will bragge of a singularitie in puritie and yet will stirre vp princes and all other fauourers of their sect to roote out Christians who professe the name of Iesus according to his word those they go about dayly to massacre without respect of any as witnesseth the bloodie massacrie of Paris Anno 1572. August 24. at which time they murthered a great many thousands in France for professing Christ As also that diuelish and hellish pouderplot what a bloudie execution was intended against our gratious Soueraigne and hopefull children These bloudie Iesuites and mastiue dogs are not fierce against the Turkes Panims but against the Israel of God Yea as Lyons Wolues and Foxes take most pleasure in the bloud of the lambes then in any other beast which they will spare and passe by except they be in great hunger so these must desire Christian bloud and thinke they doe God good seruice in killing v◠And this should be a matter of great comfort to the Church of God seeing persecution is a marke of the true Church and Christ accounteth men blessed when they are persecuted and euill spoken of for his sake Mat. 5.10.12 For so saith he did their Fathers to the Prophets that were before you Let vs therefore be patient and suffer calamities through hope of eternall glorie which we shall inherit when these short tribulations shall expire The more the Church be troden vnder foot the greater is Gods honour in her deliuerie Moreouer yee may see how farre the Lord permitteth the wicked to preuaile aboue his children that he will suffer them to tread vpon their bellies as though they were dead and no hope of life left to them that his honour may be the more magnified who out of their dead ashes could make a resurrection as he did to Dauid who was as a dead man and forgotten yet God raised him vp and erected his throne aboue his enemies O Lord deliuer thy Church from her troubles and persecution Verse 4. And my spirit is in perplexitie in me and mine heart within me was amased HE spake before of his externall calamities now he confesseth the infirmetie of his minde that he was wonderfully cast downe in heart and troubled in his soule so that his strength was almost gone not like the strength of a whale fish or of a rocke but being ready to drowne with sorrow he was sustained by faith and Gods Spirit he swimmed vnder these euils Our Sauiour himselfe confessed of himselfe my soule is troubled to the death Mat 26.38 God knoweth our moulde we are not stockes without passions or perturbations Gods children haue their owne passions we are not like lepers whose flesh is senslesse but we are sensible of euills that we may run to God for helpe and comfort Iob. 42.7 Had not Iob his owne perturbations and griefes which made him vtter hard speeches for which God rebuked him and he afterward repented Simil. yea God affirmed that he spake better of him then all his friends did Can a shippe saile a long with such a constant and direct course in stormie weather as it were calme and before the winde it is enough that it directeth the course euer toward the port albeit it be forced to cast boord twentie times So God careth not albeit we be troubled in our course to heauen Let vs euer aime at the port of eternall glory howsoeuer we be disquieted with contrarie
winds and tempests God will passe by all these our frailties and imperfections and will at last deliuer vs from them all if in the midst of these our extremeties our heart set it selfe toward heauen This Prophet in the 77. Psalme findeth himselfe so farre cast downe that his soule refused comfort and in this verse he thinketh himselfe so astonied that his senses were become scupified and benumed through the great paines which he sustained Verse 5. Yet doe I remember the time past I meditate on all thy workes yea I doe meditate in the workes of thine hands Verse 6. I stretch forth mine hands vnto thee my soule desireth after thee as the thirstie land Selah IN the two former verses were expressed his double tentations bodilie and spirituall in these two are double comforts so As the Churches troubles encrease so doe her comforts 1. Cor. 10.13 as the crosses of Gods childreÌ„ do increase so doe their consolations day by day for God is faithfull who will not suffer vs to be tempted aboue that we haue abilitie to beare but with the tentation will giue vs a comfort to his glorie One of the greatest comforts which Christians can haue in their extreame miseries Experience of former mercies a great comfort in time of extremitie 1. Sa. 17.34 is the ancient mercies of God bestowed either on themselues in particular or on the Church in generall This moued Dauid to enterprise the nomachie against Goliah The Lord saith he who deliuered me from the pawe of the Lyon and from the pawe of the Beare will deliuer me also from this vncircumcised Philistim Remember mercies past if thou would be deliuered in time to come Wee should recount the ancient mercies of God that they may encourage vs to seek him in time to come a Christian mans memorie should be a faithfull chronicle of antiquitie we should remember what our fathers haue told vs and shew that to our children but especially the works we haue found done by God to our selues God would hide nothing from Abraham Gen. 18.17 because he would shew it to his children The foole and idiot doe not ponder the workes of God but the righteous doe lay them vp in their hearts and shew them to those who come after them So let vs make a register and book of remembrance of the auntientie of Gods goodnesse to his Church which will comfort our soules in the present day of sorrow Our memories may easily shew to our children the antient mercies of God in the first beginning of our Church threescore yeares agoe and how he deliuered her in her infancie from the furie of the Frenchmen and againe in the 1588. yeare from the great armado of Spaine and diuerse others bloudie interprises of wicked men Let vs therefore haue a fresh memorie of Gods benefits which may furnish vs with comfort in our present necessities let our owne particular benefits encourage vs against our owne particular euills and generall blessings and deliueries which the Church hath had strengthen vs against those euills which befall to her in our time Let vs recollect our Spirits and take vigour in this our present distresse that we faint not If Gods mercies be rooted in our hearts our tongues will vtter the same From his remembrance there floweth a meditation twise remembred in this verse for a sanctified memorie of Gods goodnes stirreth vp an holy meditation and reuolution in our mind of the same from whence floweth our gratitude and thankefulnes to God and if we looke lightly to the mercies of God we speake as lightly but when they are rooted in our hearts then we begin to speake magnificallie and worthilie The workes of thine hands Here he letreth vs see that these works could haue bin done by no humane power but by the immediate power of God Exod. 8. â—â— As the Aegiptian sorcerâ—rs spake of the lice so may we say concerning the deliuerances of the Church God reserueth to himselfe the deliueries of his Church surely this is the finger of God He will otherwaies honour his owne children but he keepeth the honour in deliuering the Church to himselfe He will haue it said in the ages to come the Lord hath done this As he by the workes of his hand made the Church so by these same sauing hands he hath redeemed it from hell and damnation and it is the worke of his owne hands that shall deliuer her from temporall dangers Therefore let God arise and deliuer his Church for she is now in great hazard Psal 6â— â— but the Lords arme is strong enough and in his appointed time can deliuer her I stretch forth mine hands vnto thee His â—econd comfort 〈◊〉 prayer which springeth â—rom his earnest meditation Here the fruit of holy meditation it stirreth vp our hearts tâ—o an earnest prayer Such meditations of Gods goodnes and power are the best helpers and confirmations of our faith Earnest prayer from a serious meditation consideration of Gods workes to lighten vs of our sorrowes and griefes Hence it followeth where there is no meditation and earnest consideration of Gods workes there will be no earnest prayer but perfunctorious dealing with God which we will not regard but repudiat and forsake The instruments of his prayer is the stretching forth of his hands The stretching forth of the hands noteth the lifting vp of the heart Exo. 17.11 which noteth the lifting vp of the heart As Moses hands were lifted vp when Israel fighted against Amalek and when they fell Israel had the worse and therefore Aaron and Hur held them vp and so Israel preualed Thus we should compose the gestures of our body in spirituall exercises as they may be most helpefull vnto vs to our inward and secret worshipping of God My soule desireth after thee as the thirstie land He declareth his vehement affection to God by a verie prettie similitude taken from the ground which is thirstie by the long drought of summer wherein the earth rent in peeces as it were and with open mouth through long thirst seeketh drinke from heauen By which he sheweth that he came to God as distitute of naturall substance and therefore seeketh from aboue that which he lacked So in all his extremities he looketh euer vpward from aboue he seeketh helpe and comfort Doctr. Art thou athirst ther is water in heauen to refresh thee Albeit we be in extremitie and as it were rent in sunder yet here is comfort there is water in heauen which will refresh vs if we gape after them Here is a blessing those that thirst shal be satisfied If we thirst for mercie for deliuerie and spirituall and temporall comfort thou shalt be satiffied therewith for if God heard the prayer of Hagar and Ismael being athirst in the wildernesse Ge. 21.17 and opened vnto them a fountaine will he forsake Isack the childe of promise If he heard Samson in the bitternesse of his heart when
he said Iudg. 15.19 I die for thirst and opened a spring out of the law-bone of an Asse will he forsake vs in time of our distresse if we thirst aright Verse 7. Heare me speedily O Lord for my spirit faileth hide not thy face from me else I shall be like vnto them that goe downe into the pit HE is now brought as it were to the latter sweat he crieth for speedy helpe or else he seeth nothing but death before his eies Our impatiencie maketh vs so bold and familiar with God that we would prescribe time to him as though he knew not which were the most conuenient time for his comming My spirit faileth He is now as it were in a swouning he craueth quicklie to be helped Doctr. Gods children are often brought low that the loue power of God may be manifested in their deliâ—eâ—â— or he is gone See to what extremitie God will bring his Saints euen neere the graue and yet bring them back againe that his loue and power may be known so much the more seeing to him belongs the issues of death God bringeth vpon his owne children such fainting as it were deliquium animi a lossing of our life that then feeling the weaknes of our naturall powers and after being restored by his grace we may learne how greatly we are beholden to him as by whom and in whom we haue our life and being and can be restored by none but by him alone and may bestow al the rest of our life vpon himselfe and his owne seruice and depend not on naturall strength but on him Hide not thy face from me He declareth plainly that he hath no sparke of life but from the fauorable face and countenance of God that he is then dead when he seeth not God reconciled to him in Christ Simil. The face of the Sunne bringeth life to the earth and all the world and the face of God bringeth life to men soules Simil. The countenance of the husband gladdeth the wife but the countenance of God reioyceth the soule He who hath once seene the countenaÌ„ce of God cannot liue without it He who once hath seene a blanke of his countenance can no more breathe or liue without it then a fish or bird out of their owne elements Else I shal be like vnto them that goe downe into the pit As though he would say I shall be like a deade man without sense and life The soule is the life of the body and God is the life of the soule should we not then be busie to seeke him and when he hath hid himselfe to find him againe There is no life in the soule without the sensible presence of God Psal 22.1 Mat. 27.46 for I will assure you there is neither life comfort peace or ioy in a mans soule vnlesse he haue the sensible presence of God Dauid not feeling it cryeth My God my God why hast thou forsaken me And Christ himselfe vttered the same voice on the crosse My God My God why hast thou forsaken me Of which I haue spoken in another place on the same wordes Verse 8. Let me heare thy louing kindnesse in the morning for in thee is my trust shew me the way that I should walke in for I lift vp my soule vnto thee AS he was cast downe in the former verses so he now ariseth by prayer which was the chiefest bulwarke whereto he did runne in time of his troubles In this verse he craueth two things First that he might heare Gods kindnesse and the reason because he trusteth in him Secondly that he would shew him the way wherein he should walke the reason because he lifted vp his soule to him Let me heare thy louing kindnesse Here he craueth Gods fauour and kindnesse as he doth in many other Psalmes Because in his fauour is life grace wealth all good things and pleasure for euermore How we may be assured of the fauour of God so that if he look kindly to vs we need be affraid of nothing But how shall he be assured of his fauour euen by hearing it as he saith in the 51. Psalme Let me heare the voice of ioy and gladnesse The voice which is heard is the word of God which being apprehended by faith is onely able to comfort our soules in whatsoeuer tentation And no meruell that such athiests and papists who altogether refuse the word of God Why papists and Athists liue die comfortles liue comfortles and die without comfort because they refuse that instrument which should carry ioy to them Good reason they die athirst since they reiect that vessell the word oâ— God by which they might be refreshed Therefore since faith coÌ„meth by hearing of Gods word and all our comfort commeth by it let vs pray God to bore our eares and our hearts that we may receiue the glad tidings of reconcilation from God In the morning Psal 90.14 The time when he seekes to heare Gods kindnesse is in the morning as in another Psalme Fill vs with thy sweet mercies in the morning Psal 55.17 Dauid vsed to pray morning noone and eueningtide In the morning in the beginning of the day he addressed himselfe to God offering his morning sacrifice he desireth that God may betime meete him that he may begin the day with some comfort for then we know that God hath accepted our prayer when he hath sent down the comfort of his spirit in our hearts when he with the fire of his loue and ioy of his countenance burneth vp our sacrifice This gladdeth our heart and encourageth vs to seeke him the rest of the day Seeke God early Then let vs seeke God early euen in the morning of our youth and euery morning not perfunctoriously or for a fashion but from our hearts that he may let vs heare that comfortable voice saying Thy prayers are come vp before me Act. 10.4 and I haue heard them For thy sinnes are forgiuen thee For in thee is my trust Confidence and faith in God is a great argument to moue God to speake good things vnto vs for otherwaies our prayers are in vaine Praiers not in faith are a scorning of God and shall not preuaile with him if they proceede not from faith if you come vnto him without confidence in him you scorne him and so doe double iniurie to your selues adding to your former sinnes a scorning of God These also who put their trust in any thing beside him neede not to looke for any good thing from him If yee would vse a thousand Angells as intercessours to moue God to heare you it is nothing only faith will preuaile with God The Pharises almes deedes Luk. 18.11.12.13.14 his tithes-giuing his prayers of which he much bragged wrought nothing with God but the Publicanes faith and contrition were forcible arguments preualing with him Shew me the way that I should walke in The second petition ariseth very well from the first
vs to doe his will and obey him Secondly that if he be our God and we call vpon him in our troubles it were requisite we should frame our selues to obey him If he be our God where is his loue and obedience If he be our Father where is his honour So he must of necessitie be an athiest who saith in his heart there is no God who professeth God in his mouth and in his workes denieth him following his owne pleasure in place of Gods will Let thy good Spirit leade me into the Land of righteousnesse The second petition is his future gouernement and direction by that good Spirit whom he desireth to lead him into the land of righteousnesse Let thy good Spirit He craueth the Spirit to be his Captaine and conuoyer yea to lead him by the hand to that eternall life In the 51. Psalme he craueth the holy Spirit not to be taken from him Albeit the holy Ghost be God equall with the Father the Sonne Ioh. 16.7 the third person of that blessed Trinitie yet in order he is the third sent by the Father and the Sonne as Christ saith I will send to you the comforter the Spirit of truth who may lead you in all truth and promised he should abide with the Church to the end of the world The benefites which we get by the holy spirit He it is that sanctifieth vs that regenerateth vs that comforteth vs in our troubles enlightneth vs by his blessed word God euerlasting for whom the Father hath elected and foreknowne the Spirit hath sealed and the Sonne hath redeemed and sprinkled by his bloud who is the earnest of our inheritance who caused vs to cry Abba father who knoweth the will and secret minde of the father Rom. 8.15 and carieth our prayers vnto God with sighes that cannot be expressed whose temples we are Rom. 8.26 which temples without sacriledge we should not pollute whom we should not greeue lest he forsake vs for he can indure no pollution or vncleannesse for him with Dauid let vs pray to the Father for he is the disposer of all his misteries and comforter in all our troubles and miseries Good The Spirit of God hath many epithets in the Scriptures holy constant right and here good There is a good and an euill spirit which seemeth to be opposite to an euill spirit of the Lordes which he sent vpon Saul and was sent to deceiue Achab A lying spirit saith Sathan will I be in the mouth of his false Prophets and God said 1. Sa. 16.14 1. Ki. 22.22 goe for thou shalt preuaile Sure it is men are either possessed with Gods Spirit or with the spirit of the diuell who is called an impure spirit Mat. 5.8.9 who hath possessed many corporally as the Legion or spiritually by since leauing them capâ—iue as slaues to his will which is the worst sort of possession and till he be d spossessed by the word of God Luk. 11.22 and throwne forth of man Gods Spirit cannot enter the strong man must be bound by one stronger and then Gods Spirit entereth As a mans stomach being full of humors cannot giue place to good nutrie till those be auoided so our soules cannot receiue the good Spirit of God neither will he enter into them vnlesse we be free of the spirit of Sathan Leade me Man by nature is as a criple and blind he can not goe vpright vnlesse he be led by a superiour spirit yea he must be caried as a Eagle carieth her little ones Simil. Miserable are these who are not conueied by Gods holy spirit or as a mother her tender childe Thinke not that we can step one right step to heauen but by the conduct and conuoy of Gods holy Spirit Miserable are those who goe without his conduction To the land of righteousnesse Or the right land I leaue the interpretations of many writing on this place What is meant by the land of righteousnesse follow that which is most plaine and agreeable to the text that is the kingdome of heauen where true righteousnesse is to be found and none can enter rherein but righteous men This world is a land of vnrighteousnes few or none liuing either righteous to God or men no righteousnesse exercised but oppression deceit and falshood Nota. This should be our comfort when we are heauily oppressed that we shall come to a land and there be for euer where no vnrighteousnesse shal be vsed but the righteous Lord shall recompence them who haue done vs wrong and render double on their head Verse 11. Quicken me O Lord for thy names sake and for thy righteousnesse bring my soule out of troubâ—e Verse 12. And for thy mercie stay mine enemies and destroy all them that oppresse my soule for I am thy seruant IN these two last verses he craueth that God would quicken him and bring his foule out of trouble and in his mercie scatter his enemies vsing a reason because saith he I am thy seruant First he prefixeth his name Iehouah affirming and confirming that he seeketh no saluation at any other but out of the fountaine of Gods free mercie and that he dependeth onely on his liberalitie for if he offered any thing which was not of himselfe then the whole cause would not rest in God and therefore he desireth that for his owne names sake he would doe it and helpe him He would shew that when he found nothing in himselfe he dependeth onely vpon Gods fauour and grace We may here obserue that the iniuries done to Gods children Doctr. When the godly are iniured most wrong is done to God Psal 42.10 doe not so much euill to them as they bring dishonour to God for in their sufferings God hath most interest Then the wicked say where is their God Which should moue vs to vrge God more vpon his owne credit then for any worngs which we sustaine For what do we suffer which we haue not deserued and to men belongeth confusion What are we but wormes what but sinfull creatures though we should die so many wormes die But when Gods name is disgrased and we are made a laughter to the vncircumcised that should breake our hearts Simil. The iniurie done to the seruant worketh not disgrace to the master or the childe to his father Therefore he vrgeth God to remember his owne honour in the ouerthrow of the Church God is very zealous of his owne name which was neuer stained and this were a great blot if he would forsake his Church which he hath redeemed So we may be assured that albeit God putteth not to his hand instantly A great comfort for the godly Vse yet he will in his owne time let his foes feele that they haue done him wrong Should not this moue vs to haue great regard of Gods name in all our actions and sufferings as we pray that his name may be hallowed Mat. 6.10 so let vs