eyes of the LORD are ouer the righteous The eyes of the LORD are vpon them that feare him and put their trust in his mercy But to what end To deliuer their soules from death and to feede them in the time of dearth Good And so it seemeth that they shall neither perish nor want For they shall bee deliuered from death and fedde in the time of dearth Thine eye is so fixed vpon them that whosoeuer toucheth them to harme them hee toucheth the apple of thine eye All sweete saciety is plentifully powred from thine eyes Assuredly the eyes of the LORD are working eyes grace streameth from his eyes as light and heat streame from the sunne The sunne doeth not so much both adorne and enrich the earth with his illustrous beames as the eyes of the LORD by their influence both enrich and adorne the soule of man as they make it radiant both in pure beauty and in plentie of good workes O mercifull GOD how sweete is thy Spirit What comforts and delights breathe hourely from thee How art thou so enamoured with our sinnefull soules that thou wilt not turne the eyes of thy Maiesty from them How come they so deare vnto thee that neither danger nor want can seize vpon them LORD I am astonished at this vnmeasurable goodnesse my thoughts are so ouerwhelmed and confounded therewith that I am enforced to crie vnto thee What is man that thou hast such respect vnto him or the sonne of man that thou so regardest him I did once goe astray ouer carried with the company of ordinary men But since the LORD hath vouchsafed to cast his countenance vpon me since he hath turned to me his amiable eie of compassion and grace I haue not only beene instructed what to doe but enabled to performe the same New forces new life hath beene infused into me I haue not only been directed which way to walke but I haue beene guided and supported in that way And now me think this heauenly voice perpetually soundeth in mine eares FEare not behold as I haue infused a soule into thy body so will I infuse my spirit into thy soule to guide all the actions and motions therof that as thou hast a naturall life by the one so thou mayest haue a spirituall life by the other This spirit shall cleere thy vnderstanding encline thy will rule and moderate all thy steps And further mine eye shall not be off thee my hand shall continually support thee euen as yea much more then a carefull mother beareth a vigilant eie and hand ouer her tender childe going in places where it is both easie and dangerous to receiue a fall When I heare this voice I fixe likewise mine eies immoueablie vpon my guide euen as a diligent pilot fixeth his eyes vpon the starre whereby hee steereth the course of his nauigation As the moone receiueth her light from the sun so shall my eyes receiue both their light and their life from those gracious eies I will first make them cleane and then turn them like chrystall glasses to reflect the impression of those glorious lights I will put my selfe into the conduct of him who only both is able and hath promised to guide me to eternall happines I will carefully obserue those louely and liuely lookes which doe so carefully preserue me VERS X. Bee yee not like to horse and mule which haue no vnderstanding whose mouthes must be holden with bitte and bridle lest they fall vpon thee 1 OVR nature requires that wee bee guided by GOD. 2 Other creatures haue some likenesse of GOD and wherein 3 Man beareth his image and how 4 This should mooue vs to applie our selues to GOD. 5 Wherein we should declare a difference betweene vs and bruit beasts 6 To be a man to halfes is the worst condition and wherefore 7 Foure degrees of Sinne. 8 Contempt not pardonable and wherefore 9 The first motions of Grace to be embraced 10 No creatures degenerate from their proper nature but man 11 The cause thereof 12 Wherefore in the creation no mention is made of the goodnesse of man 13 How man transformeth himselfe into a beast 14 The deformitie of Sinne in that it transformeth vs into beasts 15 What we are if wee vse not reason and what if wee abuse it 16 How we may be best transformed 17 The seruices which commonly we pursue 18 The loue of our selues should moue vs to goodnesse 19 The loue of miserie is worse then miserie it selfe BE ruled by me then doe as I haue done O my friend take it from my experience for the best Range thy selfe in order and bee guided by his Grace Haue recourse to him in due time whilest hee permitteth whilest he inuiteth whilest he entreateth thee to come Now he gently calleth thee into the right-way of saluation now hee courteously offereth both his direction and aide Heare him regard him obey him If thou wilt not doe this in respect of him doe it at least in respect of thy selfe in respect of thine owne benefit in respect of the condition of thine owne nature Doe I say accordingly as thou art and as the nature of thy being requires Thou art a man endued with reason and vnderstanding wherein GOD hath engrauen his liuely image In other creatures there is some likenesse of him some footsteps of his diuine nature but in man he hath stamped his image Some things are like to GOD in that they are some in that they liue some in their excellent propertie and working But this is not the image of GOD. His image is onely in that we vnderstand which is so neere a resemblance of him that nothing in all his creatures can so cleerely expresse him For as GOD doeth vnderstand and loue himselfe so man by his intellectuall power is both apt and inclinable to vnderstand and loue him And the more perfectly man doeth vnderstand and loue GOD the more liuely doeth he expresse his image Seeing then that thou art of so noble a nature that thou bearest in thine vnderstanding the image of GOD so gouerne thy selfe as is fit for a creature of vnderstanding Bee not a man onely in name and in outward feature but in conditions of mind a beast plunging thy selfe in those brutish pleasures and desires whereby the flesh vanquisheth and destroyeth the spirit Bee not like the brute beasts which want vnderstanding either wilde and vnruly or else heauie and dull the one whereof must alwaies haue the snaffle betweene their teeth the other the spurre vpon their side Be not stiffe necked be not slow paced doe not furiously fling after the pleasures doe not obstinately insist in the customes of a licentious life Be not caried with the sway of thy appetites with the tempestuous rage of thy sensuality without any discourse without any rule or restraint of reason Thinke that thou art a more excellent creature then to be anchored like a beast to earthly thoughts Thinke that thou art bound to
FLY FROM EVEL DOE GOOD DAVIDS teares By Sr John Hayward knight Doc. of Lawe LONDON Printed by John Bill 1623. TO THE READER HAuing finished my SANCTVARIE and finding it to haue taken roote and life for some continuance I could not conceiue any better imployment of those houres which I haue resolued to sequester for exercises in this kinde then in making my conceptions legible vpon those Psalmes of DAVID which liuely describe both the forme and the force of true repentance Partly in regard of the generall dignity of the whole Booke of Psalmes largely extolled by many but chiefly in regard of the eminent excellency of these Penitentiall Psalmes which heereafter I entend particularly to declare And heerein I aime at no priuate end but designe and resigne my endeuors wholly to the Glory of the All-powerfull GOD to whom Glory is so proper that nothing is more repugnant to reason then either not to attribute it to him or to seeke to draw it to our selues For albeit GOD who is all fulnesse and perfâ—ction cannot receiue accesse or increase yet by praysing and blessing his exteriour workes we enlarge and spread his glory to others This praise and glory because we cannot incorporate into his essence whereto no addition can bee made we are sayd to attribute to his NAME For the NAME of a thing is separate and externall from the thing which it serueth to signifie and neither a part nor of the substance therof But we on the other side are inwardly hollow and empty and alwaies wanting some amendment Wherefore we haue enough to doe to labour in repairing that We must not play our part for exteriour shewes but inwardly within our selues where no eies shine but our owne Otherwise we shal be like to an Egge long couered with salt the shell wherof wil be faire and sound but the inward substance altogether consumed Or like an vnwise hunger-starued beggar more desirous of a faire garment then of necessary meat Hee who seekes himselfe abroade who regardes more what hee is to to others then to himselfe who doth honestly because he would be so esteemed shall neuer produce profitable effect As the intention is vaine so wil be the euent But if constantly wee pursue reason and piety let approbation of others follow if it please as neither vainly desired so not rigidly to be contemned Much lesse must they expect any benefit by their trauailes who retire themselues to priuate studies For they liue not out of themselues they study not other mens humours they applie not their thoughts to the time And this is the reason wherfore many well esteemed for sufficiency whose vertue forbids them to be base hang vnder the wheele and cannot aduance Yea sometimes it happeneth that whilest they are most honestly busied men of scornefull and beggarly ignorance separate from all imitable qualities or endeauours will be nimble to nippe from them such small matters as they haue I confesse I haue beene bitten by some such Vipers who thinke nothing sufficient that they haue nothing dishonest that they doe But I enuie not the grauell in any mans throat It sufficeth for mee that I haue attained a quiet contented life free either from anguish in my selfe or enuie at others free either from wishing great matters or wanting some small a life fit for serious cogitations The rich compositions of Ancient times I reuerence and admire they doe not only satisfie but astonish mee I see them not to the depth but I see them so farre that I conceiue the farthest reach of our age cannot neerely approach them Of my owne productions neuer any did fully content mee and the approbation of others is no warrant to my owne iudgement tender and seuere in what I doe They may happily bee somewhat sprinkled ouer but throughly died I conceiue they are not And in case any thing be excusable in them it is not in regard of themselues but in comparison of some other form-lesse vnsinewie writings whereto notwithstanding I finde good allowance to bee giuen Assuredly knowing my owne ignorance and defects I wonder much at the constant assurance of many others But modestie forbids vs to speake good or ill of our selues I haue heere vndertaken a difficult taske in writing vpon these high parts of Scripture I did put forth two of these psalmes at the first for an assay as before I did the like in my Sanctuary And finding some acceptation I haue now added a third and intend to proceede in some of the rest And wherein I finde no encouragement from others I will remaine satisfied with my owne contentments For by entertayning my thoughts in these sweet retreits how many tedious and friuolous cogitations haue I auoyded How many indignities and discontentments haue I therein buried Let others hungerly hunt after fauour and wealth the common drudgery of the world let them spend their spirit and honestie in vnciuill vnderminings I desire and pray that this heauenly harmony may alwayes ring in my eares that I may close the last period of my life with one of these songs of Sion Nunquid Zimri pax c. HOM. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TAM grauis ille mihi nigri quam limina ditis Ore aliud qut fert aliud sub pectore celat AS dale of death so doe I hate that kinde whose tongue from thought whose mouth dissents from minde DAVIDS TEARES PSALME VI. O LORD rebuke me not in thine indignation neither chasten me in thy displeasure 2 Haue mercy vpon me O LORD for I am weake O LORD heale me for my bones are vexed 3 My soule is also sore troubled but LORD how long wilt thou punish me 4 Turne thee O LORD and deliuer my soule Oh saue mee for thy mercies sake 5 For in death no man remembreth thee and who will giue thee thankes in the pit 6 I am weary of my groning euery night wash I my bed and water my couch with my teares 7 My beauty is 〈◊〉 for very trouble and worne away because of all mine enemies 8 Away from me all yee that worke vanity for the LORD hath heard the voice of my weeping 9 The LORD hath heard my petition the LORD will receiue my prayer 10 All mine enemies shall be confounded and sore vexed they shall bee turned backe and put to shame suddenly Of the title and parts of this PSALME 1 THE inscription of this Psalme 2. The Authour thereof 3. Wherefore Dauid watered his bed with teares 4 Our conflicts in this life and the weapons thereof 5 Wherefore the iust are sayd to flourish like a palme tree 6 Wherefore this Psalme is intituled To him that vanquisheth 7. The parts of this Psalme THis is the first of those Psalms which are called Penitentiall and according to the version of Saint Hierome and of Felix beareth this inscription or title A Psalme of Dauid to him that vanquisheth pro octaua for
wickednesse shall haue no opportunitie to vndermine my weakenes If a building be weak and the walls decline a smal force is suâ—ficient to prostrate it to the ground But our weake nature detorted from originall Iustice and much empaired by frequencie of sinne is alwaies prone and enclinable to euill the Imagination of mans heart is euill euen from his youth And therefore I will auoid all outward occasions that may attract me to euill among which familiar conuersing with euill men is the chiefe For if two contraries be applied together the stronger must necessarilie destroy the weaker But as we are more enclinable to vice then to vertue so vice is more strong in the wicked then vertue in the good whereby it followeth that the societie of euill men is most dangerous to the good and that as an hundred sound men shall sooner take the plague from one infected person then he recouer his health by them so the good are more often peruerted by the wicked then the wicked conuerted by the good For this cause GOD loueth nor to see his children among the wicked For this cause hee commanded his people that they should not ioyne in marriage with the Gentiles Exo. 34. For this cause also he commaunded them to destroy the inhabitants of the countrey which they were to possesse lest by societie in their conuersation they should be drawne into societie of their sinnes as afterwards they were indeed Elihu marueiled at Iob and the Apostle at the Philippians that among the wicked they could liue well Lot who liued in Sodome needed the hand of an Angel to draw him foorth Saint Peter being in the company of the other Apostles confessed the LORD to be the Sonne of GOD but denied him in Caiphas house when he stood among the wicked by the fire GOD commanded that no man should touch any creature that was vncleane and that whosoeuer touched a dead body he shoud be vncleane But no creature is so vncleane as a sinner no death is like to the death of sinne And therefore I will auoid wicked men as the most vncleane of liuing creatures and the most loathsome of those that are dead I will not regard either kindred or kind acquaintance I will esteeme all the wicked alike I will cast off my neere friends I will pull out my eyes I will cut off my hands rather then they shall draw me to euill I will rather liue in desarts and caues rather with dragons and vipers then in the society of those that are euill I will not touch these pitchy companions I will not in the least matters haue to deale with them If a small rupture in a bancke be not timelie stopped it will weare greater and all the valley will be surrownded thereby Of the seede of a serpent commeth the cockatrice and of small beginnings dangerous effects may ensue I will not therefore bee negligent in smallest matters I will not contemne any enemy He that despiseth small things by lâ—ttle and little shall decay The wine saith the Prophet is mixed with water Verely as wine mingled with water looseth both sweetnes strength so the good loose credit vertue by society with the euill But as a man who standeth vpon firme ground will cast foorth boords and lines to saue such as are in danger of drowning and yet will not approach so neere as to be drowned with them so I will affoord the wicked what helpes I can for their safety but will haue an eie that they fasten not vpon mee that they draw me not into their destruction Away from me also all yee mine enemies who intend any wickednesse against mee take away your malice for your mischiefe is at an end The LORD is now at peace with me hee hath put vp the sword of his iustice he hath giuen to me his mercifull hand In vaine shall you now either attempt against mee or insult ouer me It is not onely vanity but iniquity which now you shall contriue against me You shall neuer effect your euill intentions Hate me you may but harme me you cannot You shall neuer preuaile against him who hath preuailed against the Almighty My teares haue ouercome the Omnipotent the voice of my teares hath vanquished the inuincible These luke-warme droppes haue quenched GODS anger qualified his iustice recouered his mercy won his loue True teares are the language of heauen they speake strongly to GOD he heareth them well No voice hath more free and familiar accesse to him none is more acceptable none better vnderstood Hee who often regardeth not the voice of the tongue will alwaies heare the voice of our teares The voice of the tongue is framed in the mouth but the voice of teares proceeds from a heart surprised either with ioy or with griefe Hee who regardeth onely the heart doth much regard this language of the heart Therefore in all the anguishes of my soule I will vse few words heereafter but powre forth my sorrow in silent teares whensoeuer I sin I will write my supplication for pardon with teares whensoeuer I would obtaine any curtesie or fauour from GOD I will addresse my desire with teares Teares are too mighty Orators to let any suit fall When teares crie vnto GOD when hee is importuned by teares he will presently grow familiar with vs. They haue so perswading a silence so conquering a complaint that by entreating they command by yeelding they ouercome When they seeme most pitifull then are they most powerfull when they seeme most forsaken then are they most victorious This dew of deuotion neuer falleth but it is an assured signe of a beautifull day euen of GODS fauour to cleere vpon vs. Vpon what face soeuer it droppeth it maketh the same amiable in the eies of GOD. I will not therefore giue ouer my weeping my face must bee still adorned with these liquid pearles the Angels shall still bathe themselues in these streames of my eies vntill death damme vp the springs they shall not cease running But heerein vse some caution O my soule for that thy teares may be profitable that they may be more acceptable to GOD they must not proceede from a softnesse and tendernesse of nature but thou must powre foorth thy very heart in teares They must not proceed from any worldly respect not from feare of death or of hell not absolutely from loue of thy selfe but from loue towards GOD and from griefe for offending so good a Father so great a Lord so pure a perfection and glorie This loue is the fire wherwith these siluer drops are melted in the furnace wherewith the flowers of deuotion and grace are distilled into teares This loue is the sun which resolueth dark pitchie clouds into raine which resolueth thicke foggie mists into dew and maketh the ayre pleasant and cleere Without this loue teares are nothing but excrementall water they are nothing worth if they be not warmed and
instruct all the faculties of my mind to loue thee to feare thee to place my full felicitie in the knowledge and obedience of thy will Praise and glorie and wisedome and strength dominion riches and power bee vnto our GOD for euermore A SVMMARY PRAYER OMnipotent and eternall GOD whose iustice cannot suffer sinnes vnpunished whose mercy would not suffer sinnes vnpardoned I beseech thee so to moderate thy scourges with mercy that I may bee able to abide them For if thou openest the floud-gates of thy fury vpon me the force therof must needes ouer-beare mee and driue me downe headlong to death I know O LORD that thy chastisements are necessary for vs in this life I decline them not I craue no forbearance at thy hand I rather craue that thou wilt not forbeare me Deale heerein according to thy wisedome not to my will not as shall bee most for mine ease but as thou esteemest best for my good This onely I desire that in all thy punishments I may not finde thee an angry Iudge but a most kinde and carefull Faâ—her that thou wilt correct mee but not giue mee ouer to death That I may finde both comfort and strength in thy stripes and that as thy rodde doeth chastice me so thy staffe may sustaine mee For I am weake O Almighty GOD I am so weake that I am altogether vnable either not to deserue thy wrath or to endure it My offences haue proceeded from my weakenesse and they againe haue made mee more weake they haue made so many mortall woundes in my soule that I approach neere vnto death I languish vnder my imminent danger my owne putrefaction is loathsome to my selfe and the very sight of thy frowne doeth terribly torment mee My weake soule is so ouercharged both with feare and with griefe that it can neither lift vp it selfe nor quietly lie still neither lift vp it selfe against the power of thy wrath nor lie still vnder the weight thereof more horriblie heauie then the flaming Mountaine Aetna But haue mercy vpon mee and heale mee O gracious LORD O my GOD open to me the ouer-flowing Fountaine of thy euer-flowing mercy from whence alwayes streame both the safe and present and onely remedy against the malice and maladies of sinne If thou doe not this I am vndone I must presently perish I am so farre from standing against thy wrath that my owne weakenesse will draw me downe Ah my GOD wherefore doest thou so long hold backe thy helpe Wherefore hast thou cut off thy comforts from me Wherefore art thou so angry Wherefore so seuere Wilt thou turne away thy face foreuer Returne O most mercifull Father for thy infinite mercies sake I beseech thee returne to thy accustomed clemency again Turne to mee the appeased eyes of thy mercy let mee againe beholde thy gracious quiet countenance which my offences haue caused thee to turne away Deliuer my soule from these miseries deliuer it from the importable burthen both of thy seuerity and of my sinnes Saue me for I lie quaking vnder the cruell gripes of destruction Saue mee LORD or of necessity I must perish Which if I doe if vnseasonable death seaze vpon mee then shall I no more prayse thy Name then shall I neuer make a thankefull memoriall of thy blessed benefits But giue me O good Father time to repent as thou hast giuen mee a purpose to prayse thee so giue mee power and opportunity for the same If needes thou wilt exercise the rigour of thy Iustice why then doe it vpon those whose hearts are hardened with obstinate impiety who willingly and wilfully perseuere in their sinnes who are nothing touched either with reuerence of thy Maiesty or with regard of their owne safety But I heauily labour vnder the load of my sinnes I refuse not to vndergoe the hard taske of repentance for them It displeaseth me much that euer I displeased thy Maiesty by my sinnes my grieuous sinnes torment and teare the most inward sences of my soule they are most grieuous most intolerable to me This is not vnknown to thee who knowest our secrets better then our selues This appeareth by the sad groanes which break froÌ„ my pained soule this appeareth by the plenty of teares which my heart boyling in anguish and griefe doeth euaporate and distill through the conduicts of my eyes But especially this appeareth by the vnlouely state of my body which is become like a withered weed so wasted with sorrow that it hath neither beauty to please others nor strength to sustaine it selfe But howsoeuer it is with me I will neuer lay downe my hope I will neuer despaire or distrust in thy mercies I haue alwaies had so good triall of thy fauourable hearing of thy liberall reliefe that in all my temptations in all the anguishes of my soule I will rest vpon thy goodnesse and grace with assured confidence that thou wilt heare my prayer if not so soone as I desire yet at such time as shall be most expedient for me For oftentimes it is more expedient that I should be exercised for a time then presently eased I will also rest assured that my malicious enemies who vniustly work or wish my destruction shall neuer preuaile against mee That their Counsailes shall bee confounded their practises disappointed and themselues turned to ignominy and reproach Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore PSALME XXXII DAVIDS TEARES PSALME XXXII BLessed is he whose vnrighteousnesse is forgiuen and whose sinne is couered 2 Blessed is the man vnto whom the LORD imputeth no sin and in whose spirit there is no guile 3 For while I held my tongue my bones consumed away through my daily complaining 4 For thy hand is heauy vpon mee day and night and my moisture is like the drought in Summer 5 I will acknowledge my sinne vnto thee and mine vnrighteousnesse haue I not hid 6 I said I will confesse my sinnes vnto the LORD and so thou forgauest the wickednesse of my sinne 7 For this shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found but in the great water floods they shall not come nigh him 8 Thou art a place to hide mee in thou shalt preserue me from trouble thou shalt compasse mee about with songs of deliuerance 9 I will informe thee and teach thee in the way wherein thou shalt goe and I will guide thee with mine eye 10 Bee yee not like to horse and mule which haue no vnderstanding whose mouthes must bee holden with bitte and bridle lest they fall vpon thee 11 Great plagues remaine for the vngodly but who so putteth his trust in the LORD mercy embraceth him on euery side 12 Be glad O ye righteous and reioyce in the LORD and bee ioyfull all ye that are true of heart Of the title and parts of this PSALME 1 THe title of this Psalme and the reason thereof 2 All worldly knowledges
himselfe but in the proper nature his house bee turned to a prison so albeit the body of man was once a pleasant habitation yet when by sinne it was turned to a prison the soule findeth therein many miserable molestations A prison is a place horrid and vncleane wherein the companions are theeues murtherers and other malefactours the place commonly a sinke whither all the filth of a city doth draine And albeit a childe bornâ— and brought vp in a prison and neuer acquainted with other life will laugh and desport and not onely take contentment but delight in that place yet if an honest man who knoweth liberty chance to come there how is he annoyed with the filth How with the vile society which he is constrained to endure What friends what suit will hee make for his discharge So they who neuer looked out of their body are well pleased with the euill qualities thereof But they who haue conuersed in a heauenly life and yet are gayled in this prison of mud and tied to the society of a thousand disordred appetites as so many malefactors how vnquiet are they how wary how desirous to be at liberty Heereupon one cried Bring my soule out of prison and I will prayse thy name And another I desire to bee dissolued And againe Who shall deliuer me from this body of death Out of the deepest dungeon of this prison O LORD I crie vnto thee deepely couered with naturall corruption deepely ouerwhelmed with actuall transgressions deepely charged both with sence and feare of thy wrath I streine foorth my voice vnto thee LORD thou art alwayes farre distant from sinners and now out of this deepe distance I doe not weakly desire thee but with deepe sighes and groanes from the depth of my heart I call vnto thee I haue sinned and thou hast punished I haue displeased thee and thou hast disquieted me according to the greatnesse of my sinnes thy punishments haue beene great vpon mee Out of this depth both of infirmities and of calamities with an inflamed spirit I lift vp my voyce hands eyes and soule vnto thee Heare me O LORD who doest no sooner heare then helpe Oh! let the complaint of my sobbing soule haue accesse to thy gentle audience Looke not vpon my sinnes and vpon thy iustice but looke vpon my miseries and vpon thy mercies turn away thy face from me as I am sinfull but regard me as I am sorrowfull for my sinnes Despise not O LORD the worke of thy hands For thou knowest of what mettall we are made thou knowest the bad temper thereof thou knowest not only our weakenesse but our prone inclination to euill Insomuch as if thou shouldest examine our actions by the exact ballance and then smite them by the seuere sword of thy Iustice all must despaire wee must all bee damned For there is none so innocent vnder heauen who canne eyther answere thy Iustice or endure it Not one canne stand before thee in Iudgement not one canne answere one for a thousand But thou wilt not bee so rigid and seuere against thy feeble creatures For with thee abideth not onely Iustice but also Mercie not onely Iustice for obstinate sinners but Mercie for the penitent Thou art aboue measure milde and fauourable to all that repent thou canst not deny thy Mercie from any who desire it from an humble heart And therefore albeit my sinnes presse heauie vpon me albeit they trouble my soule with many terrours yet will I worship thee with a dutifull and obedient feare I will hope in thee but not cease to feare I will hope but not presume and therefore must I feare I will hope in regard of thy goodnesse I will feare in regard of my owne euill I will hope in thee for thy mercies and I will feare thee for thy iustice Vpon these two wings will I flie vnto thee with these two eyes will I looke for thee but my trust addresseth it selfe especially to thy mercy â—f this mercy thy word hath giuen assurance thy word expresseth much fatherly affection thy word is full of many sweet promises of remission of sinnes and therefore my trust laieth hold vpon thy word For were it not a dishonour to a King would not people speake shrewdly of him if hauing promised his pardon hee would execute men for the same offence Assuredly whatsoeuer some Kings may doe thou canst not thou canst not denie thy word because thou canst not denie thy selfe Thy iustice will not suffer thee either to reuoke or lightly to regard the promises of thy mercy in case we apprehend them in seasonable time And therefore I will not be either betrayed by pleasures or benummed by sluggish sloath I will not suffer time to passe vntill time shall be altogether past When there cannot possibly be any harme in haste I will not aduenture vpon the dangers of delay O LORD my maker Quicken me with thy inciting grace that I may with all speed addresse my selfe both to entreat and to embrace thy mercy that I may timely begin to attend vpon thee For albeit no part of my life should be either shortned or mispent Albeit I should be most couetously carefull to imploy euery minute thereof yet is man too mortall to attaine performance of the least part of his duty to thee And although I bee not presently releeued although for a long time thou with-holdest thy helpe let not my hope be wearied in wayting for thee let me both patiently and constantly expect thy pleasure And so must all doe who sincerely serue thee who put their trust in thy word and so they shall neuer be disappointed of their hope For not only thy Mercy is most faithfully assured by thy word but thy Iustice also is plentifully satisfied by the inualuable blood of our Redeemer which is so noble and precious in thy sight that there neither are nor can be any sinnes for expiation of which it doeth not suffice It openeth the gate of grace to all that repent it excludeth none it sufficeth for all Let no man feare the multitude of his sinnes this Mercy and this Redemption doe infinitely surmount them they infinitely ouerballance the sinnes of all men in case they repent LORD thou art a great Physition thou knowest all our sicknesses and art most expert in all sorts of remedies Whatsoeuer our diseases are neuer so grieuous neuer so desperate thou hast variety of remedies in store and knowest right well how to applie them thy Mercie and thy Redemption thou hast alwayes at hand Wherefore with all feare and reuerence which my weakenesse is able to apprehend I resort now to thy throne of Grace most humbly entreating thy Mercie and the benefit of thy plentifull redemption Repell mee not from thy presence I beseech thee vntill I bee reconciled to thy fauour For I am no stranger to thy house I am one of thy people a citizen and member of that Church which thou hast so aboundantly redeemed Grant mee O gracious
an instrument of eight strings For that Dauid was the Authour of this Psalme it is nothing doubted not only because it hath beene both anciently and generally so receiued but because diuers passages of the Psalme doe plainely seeme to import no lesse For therein is liuely expressed a most exquisite sense of sorrow and griefe agreeable as well to the greatnesse both of the person and sinne of Dauid as to the large measure of grace which afterward he did obtaine It maketh mention also of stratum a kinde of couch vsed by men of eminent dignity which as Dauid had defiled with adulterous embracements so did hee there chiefly exercise his sorrow so did he there plentifully powre foorth his teares Verely as the sinnes of Princes are neuer small so their great sinnes require a great and high degree of repentance Now in this life we are neuer at perfect peace we are trauayled with continuall conflicts wherin some armour is of necessary vse But in these spirituall combats sorrow sighes groanes and teares are the onely armour of defence the onely weapons of aduantage by which wee atchieue true victory and triumph For this cause it is sayd that the iust shall flourish as a Palme tree For as the Palme tree doeth flourish best vnder greatest weight so vnder many difficulties and oppressions the iust must mount to their highest hopes And therefore because by these armes Dauid did preuayle not onely against his outward enemies not only against his inward troubles and perplexities but against the wrath and vengeance of Almighty GOD because by these meanes his griefe was turned into ioy because hee beganne with bitter anguishes and ended in exultation and triumph this Psalme is entitled To him that vanquisheth therefore also it was appointed to bee sung vpon an instrument of eight strings called Octaua vpon which as S. Hierome sayth they vsed to sing Psalmes of triumph and ioy And so this Psalme falleth naturally into two principall parts as in the Table following doeth appeare In this Psalme of Dauid is conteyned his sorrow and conflict wherein is expressed a fearefull apprehension of GODS Iustice vers 1. an humble petitiō for his mercy that vnder many reasons whereof some are drawn from himselfe namely from his weakenesse v. 2. troubles in body v. 2. soule v. 3. GOD and namely from his mercy ver 4. wisedome ver 5. iustice ver 6. power ver 7. Victory and Ioy in regard of his reconciliation with GOD ver 8. and 9. the confusion of his enemies ver 10. VERS 1. O LORD rebuke me not in thy wrath neither chastise me in thy displeasure 1 EVery sinne is infinite and wherefore 2. Punishments in this life not to be feared and wherefore 3 Eternall wrath how fearefull it is 4 The paine of losse 5 The paine of sence 6 The fearefull representations of a guilty conscience 7 Which turneth the trembling soule to GOD. O Most glorious GOD infinite in Maiesty to be both honoured and obeyed infinite also in might to be feared The greater thy Maiesty is the greater are my offences against it to bee esteemed and the greater punishment may thy Almightinesse inflict As thy Maiestie is infinite so is euery offence against it infinite so is infinite punishment due to such offence This infinite Maiestie haue I many wayes most grieuously offended and therefore haue iust cause to feare thy grieuous displeasure thy grieuous punishment euen equall to my sinne and that is infinite I feare not thy reproofe I feare not thy corection I dayly expect it I dayly desire it because dayly I deserue it For I know that dayly I offend and I know that thy diuine Iustice will not suffer offences to remaine vnpunished If thy Iustice punisheth only in this life then is it fatherly then mercifull then is it iustice tempered with mercy but if it punisheth in the life to come then is it extreame Iustice then extreme rigor and reuenge then is it as a rod of yron vpon a potters vessell The one is among men and oftentimes by them the other is in the company and by the office of Deuils The first is a gentle instruction a chasticement a correction the last a seuere and finall execution This rodde of thy correction I kisse I embrace thy chasticements vpon my knees If I were exempt from thy Fatherly chasticement then were I exempt from being thy childe For thou scourgest euery childe whom thou receiuest But I feare thy fury I tremble at thy extreame displeasure I desire to feele thee as a louing Father but not as an angry and inflexible Iudge Rebuke me not O LORD with thy violent voice let not thy angry arme beat stiffely vpon me It will consume me as a flaming furnace It will swallow me as a deuouring gulfe It will driue me as a torrent into the headlong descent of eternall death damnation What strength can stand vnder thy Almighty arme What courage can behold thy fierce bended brow and not bee astonished not stroke downe with terrour LORD I now feele thy anger in a moderate measure I now feele thy temporary and temperate wrath which I am not able to endure but heereby I am further led to esteeme the ful charge of thy fury how vnable I shall be to endure thy eternall indignation How little a portion haue we of him but who can vnderstand his fearefull power Assuredly the generall floud the destruction of Sodome all thy punishments which haue beene shall be or can be inflicted in this life are to bee deemed but as a few gentle drops in regard of the full tempest of thy eternall wrath In that day of thy wrath when we shall stand forth at the barre of thy Iudgement What soule can sustaine thy angrie eye whose sight will pierce to the very center of our hearts and rippe vp euery festred corner of our consciences What other accusers What other euidence will thy iustice require certainely if thy voice was terrible when thou gauest thy Law if thy chosen people were then afraide how terrible will it bee when thou shalt demand an accompt of thy Law when thou shalt giue sentence for the breach therof against thine enemies Depart from me yee cursed Out alasse What a punishment of losse is this to be banished from thy face whose beauty cannot be expressed which the Angels insatiably desire to behold the sight wherof is the full perfection of all pleasure and abundance the true ioy and rest of our soules What death is so grieuous as this departing But whither O LORD doest thou command to depart Into euerlasting fire Out alasse This is a cruel curse indeed Whom wil it not appal whom will it not astonishwith feare What Into euerlasting fire without either intermission or end Alasse Who can abide with the deuouring fire Who can dwell with the euerlasting flames This is the very habitation of thy wrath in this place thy fury doth
to kindle O desire of my soule thou knowest my tribulations my thoughts lie naked in thy sight thou seest how for thee my heart sorroweth my breast sigheth mine eie weepeth my body fainteth and my soule languisheth And wherfore tariest thou wherfore dost thou prolong my longing wherefore dost thou martyr me with delay VVhy sufferest thou me thus long to be vexed Is the cause heereof in thee or is it in my selfe Are thy mercies spent is thy louing kindnesse at an end wilt thou no more bee intreated by sinners or am I only cancelled out of thy conceit No no I doe not so feelinglie want thee I doe not so ardentlie desire thee as my case requires Verelie the cause is in my selfe and not in thee There is some trespasse in my teares my sorrow is seasoned with some sinne thou seest some cause for which I cannot see thee else wouldest thou not thus estrange thy selfe else thus thou wouldest not giue me ouer I am rather vnworthy to entertaine thee then thou vnwilling to come vnto mee VVell then I will still stir vp the coales of my dull deuotion I will heape on more fewell I will not cease blowing vntill it rise to a full and constant flame I will not entreat onely but I will importune thee I will wrestle with thee as Iacob did with the Angel I will not let thee goe vntill thou blesse me VERS IIII. Turne thee O LORD and deliuer my soule Oh saue me for thy mercies sake 1 A Prayer 2 The pleasures of this life how vnprofitable they are 3 The great distance betweene GOD and a sinner 4 How brought together 5 How grieuous it is to be separate from GOD. 6 An earnest desire of the soule after GOD. 7 The absence of GOD worse then his anger 8 How GOD is to be desired 9 What mooueth GOD to pitie and relieue 10 The great mercy of GOD. 11 To whom his mercy is properly due 12 Mercy to sinners is a due 13 GOD is most liberall and wherefore 14 How wee should desire GOD to turne to vs his face O Come mercifull LORD come and turne vpon me thy fauourable face come exercise vpon me the worke of mercie Regard me not as sinfull but as sorrowfull for my sin punish not my offences but pity the weaknesse from whence they proceed pity the distresse whereinto they haue cast me pitifullie regard my weakenesse and distresse For I feele my soule plunged in a vast sea of sinne I feele how fast it sinketh how violentlie it is swallowed I haue greedily grasped at the floating comforts of this life but I finde no stay in them I finde they rather pester then releeue me I finde them like a flash of lightning in a darke stormy night which serueth to shew the present infelicity and to increase the horror of ensuing darknesse And therefore doe I now streine out my voice and stretch foorth my hand vnto thee for helpe Gladlie would I turne to thee but I am not able for there is so great a distance betweene a sinner and thee that by his owne forces he cannot return and come neere thee Depart from thee and adhere to euill of our selues we may but we cannot forsake euill and turne to thee but by thy speciall power No man by his proper vertue is able to saue and consequently to iustifie himselfe thy grace must alwaies preuent him thou must first call him before he be able to cal vpon thee The beginning of our conuersion must be from thee from thy preuenting and inciting grace And therefore turne to me and then shall I be turned to thee Turne vnto me not by any change in thy selfe for thou art immutable but turne to me by thy goodnesse and grace and I will turne to thee by repentance and amendment of life Oh! how grieuous is it to bee separated and estranged from thee what good can comfort what euill will not annoy when thou art turned away Thou art the rock of my faint faith the anchor of my wauering hope the center of my languishing desire and loue In thee I trust vpon thee I relye I am so earnest in desiring thee that I neither desire nor almost thinke vpon any other thing But where art thou In what cloud doest thou hide thy selfe what meanest thou to suspend thy comfort so long to punish my desire so much with delay Wherefore hidest thou thy face and takest me for thine enemie Albeit thou art angrie with me yet would not I haue thee depart from me I had rather enioy thee angrie then not at all because thou art most extreamely angrie when thou turnest from vs. When thou art angrie and present then doest thou instruct vs then reforme vs but when thou turnest from vs then thou giuest vs ouer then thou leauest vs to innumerable and vnauoidable euils Albeit my friends forsake me albeit my enemies persecute me albeit all the societies of men and of Diuels tumult against mee yet doe not thou forsake me doe not thou depart from me For woe to them from whom thou departest But take heed O troubled soule and consider well what thou requirest of the LORD Art not thou a sinner a grieuous sinner is not GOD a searcher of sinnes a grieuous punisher of grieuous sinnes Doest thou not pray to him to turne away his face from thy sinnes Did not holy Iob say where shall I hide me from thy countenance because I haue sinned And wouldest thou haue him turne his face to thee being a most heynous sinner Yes yes I know well enough what I desire I know that GOD hath more faces then one He hath a face of Maiestie which no man can see and liue This face I cannot see He hath a face of iustice This face I would not see It is terrible to sinners this face is vpon them who doe euill to destroy their memoriall from the earth But hee hath another face of compassion and mercie And this face is like the Sunne exceeding full both of beautie and of vertue This face hee hideth from sinners This face I desire to be displayed vpon me be it neuer so cloudie neuer so angrie the anger of this face is to make sinners pure LORD make this face to shine vpon mee and be mercifull to mee LORD this face doe I seeke oh hide not thou thy face from mee nor cast away thy seruant in displeasure Come come gracious LORD with-hold no longer O water of life O shower of our saluation distill into mee one drop of thy dewe Seeing I am nothing without thee let me taste the benefit of being thine I desire thee and not thine for thy selfe not for thy gifts I desire thee onely not thee for any thing nothing for thee nothing with thee nothing beside thee Come deliuer my soule from the chaines of sinne wherewith I am bound to satisfie the rigour of thy iustice by eternall death and damnation Deliuer me from long custome
of sinne deliuer mee both from the pleasures and cares of this world which are cables to tye me fetters to hold mee captiue from turning to thee Deliuer my soule and saue me First deliuer my soule from present distresse then addresse me in the right way of thy saluation It is true that there is no desert no goodnes in me that should any wayes mooue thee to pitie or relieue mee For I haue loosely abandoned thee I haue trayterously conspired against thine honour I am altogether vnworthy but in wrath and reuenge to bee regarded of thee But I entreat thee by thine infinite goodnesse which is sufficient to abolish all the sinnes in the world euen in the lowest descent of humilitie for thy mercies sake I beseech thee to saue mee LORD I crie to thee in the confidence of thy mercies and not of my merits whereto no saluation but eternall death and destruction is due And if thou wilt not absolutely be entreated yet this word mercie is a maine argument to mooue thee or to assure me at the least that thou wilt saue me For thou art merciful both inwardly in thy selfe outwardly to others It is thy proper nature to beê merciful it is more proper for thee to do good to impart thy selfe to al things then it is for the Sun to enlighten then for the fire to giue heat thou canst not but exercise the actions of mercie But vpon whom vpon righteous persons what needeth that For they haue no miserie because they haue no sinne which only is misery which onely needeth mercie Is it then vpon small offenders is it to a certaine degree and measure of sinne Why but thou art exceeding mercifull infinite in mercie no lesse infinite in mercie then in nature for thou art mercy Verely as the rich man oweth his reliefe to the poore and the greater his riches are the greater is his debt as also the more poore a man is the more right hee hath to demaund reliefe euen so the greater thy mercies are the more must thou exercise the same vpon miserable sinners and the more miserable and sinfull a man is the more boldly may he come to thee for mercie The miserable sinner ouercharged with sinnes may confidently make his suit vnto thee to doe thy duty to exercise thy action to take away his misery to impart to him thy mercie that where sinne abounds grace also may more then abound Men doe therefore giue sparingly or at the least in some measure because the more they giue the lesse they reteine but thy treasure cannot be either exhausted or diminished thou departest with nothing by imparting to others by giuing abundantly thou hast nothing the lesse Thou art a fountaine of pitie and mercie from whence innumerable streames proceede the waters whereof are infinite both in quantitie and in vertue as well to cure our wounds and infirmities as to wash away our filthines and refresh our weakenesse O infinite fountaine how canst thou bee dried O sweetnesse O sacietie of desires what languishing soule came euer to thee and was not both cured and clensed and fully refreshed Doubtlesse O Lord thou art exceeding mercifull and wilt both readily and largely distribute thy mercies among offenders Thou wilt deliuer them saue them if they turne vnto thee if with penitent hearts they desire thy mercie Thou art more liberall to giue then they can be either desirous or willing to receiue VERSE V. For in death no man remembreth thee and who will giue thee thankes in the pit THE wisedome of GOD bindeth our assurance 2. To what end man was created 3. The time of life limited for repentance 4 Paine causeth forgetfulnesse of any thing but of it selfe 5. As after death repentance is vnprofitable so at the instant of death it is very doubtfull 6. The discommodities of late repentance AND it is not onely thy mercie which bindeth my reason but also thy wisedome For I am thy creature the worke of thy hands the worke which thy wisedome hath framed to some end Thy wisedome hath framed nothing in vaine nothing but to some end without attayning which end it should not perish But it is all one if I had beene created for nothing and in vaine and if I should not attaine to the end for which I was created To what end then did thy Wisedome create mee in this World Certainely that I should know thee and that by knowing thee I should loue thee and that in louing thee I should neuer cease to remember thee neuer cease to praise thee neuer cease to sorrow when I offend thee To this end I was created and I am desirous to accomplish this end I am desirous to be an instrument for extolling thy praise and setting foorth thy glory But in case I die thus charged with sinne before thou turnest thy mercie to me before I turne to thee by repentance what honor will thereby rise to thee what benefit to my selfe How shall I then partake of thy goodnesse How shall I publish and praise the same For so long as we enioy the benefit of life We nay repent we may leaue our sinnes we may returne to the state of grace But after death followeth iudgement when no error can be either repented or repaired but euery man shall suffer according as hee hath done In this liâ—e we may both dispose our selues and incite others to blazon thy praise but in the dungeon of death who will thanke thee who will thinke on thee who will sing thy praises in the bosome of Hell This is not a proper place for the sweet harmony of thy praise for the ioyfull memoriall of thy name Thy praise consisteth in a thankefull publication of thy grace goodnesse and mercie But this is the house of horror heere thy full furie and vengeance inhabite here can bee neither thankfull nor ioyfull remembrance of thee It is familiar to the pleasures of this life if they be great to cause vs to forget both thee and our selues But we are far lesse sensible of pleasure then of paine paines are more sharpe to vs in a high degree then pleasures are sweet Sharpe paines doe so strongly affect the bodie they doe so viòlently possesse the minde that it cannot once thinke of any other thing Who may then remember thee as he should being vnder the hand of thy terrible wrath Who shall either loue thee or laud thee in the ouglie den of death where the eies are possessed with hideous hurlemeÌ„ts the eares with desperate fruitles wailings all the faculties and parts both with intolerable and endlesse torments VVhere nothing is either suffered or done but effects of thine implacable wrath Assuredlie they are cursed by thee who are condemned to this place and heere againe they curse and blaspheme thee For this cause the wiseman exhorteth vs to turne to thee to forsake our sinnes and to make our prayers before thy face But what is it to do all these
we bring all we lie to the holie Ghost which is a most fearefull and heauy sinne One hooke sufficieth to take the fish one snare to fetter the soule But the Deuill is a most cunning angler a verie expert fowler he casteth manie baites he pitcheth manie snares in our pathes If we remaine intangled in any one if by sincere repentance we free not our selues from all we shall be sure to be his prey If we acknowledge not our sinnes we acknowledge not GODS mercies in forgiuing our sinnes we we are vnworthie to haue that debt remitted which we are vnwilling to confesse So much as we conceale of our sins so much do we adde ingratitude to iniurie and despight Wee double the wrong that wee haue done if to disability for discharge we adde falshood in our accompt Let vs first make our true accompt then we shall find GOD so easie as rather to offer then to be entreated not only to forbeare what we are not ready but to forgiue what wee are not able to discharge VERS III. Whilest I helde my tongue my bones consumed through my dayly complayning 1. WE cannot be ignorant of our sinnes 2. Originall sinne the seed of all actuall sinne 3. Dull sence of sinne makes vs slow and heauy to confesse them 4. Whereby the soule is more deepely soyled 5. Too much sence of sin makes vs either fearefull or ashamed to confesse them 6. The sottery of sinners in concealing their sinne 7. Want of confession how dangerous it is 8. It draweth variety of punishments vpon vs. 9. Wee often complaine but not as we should 10. Punishments to what end they are sent 11 Wherefore GOD called Adam and not the Diuell 12. GODS violent voyce in calling sinners 13. Whereto sinners may be compared 14. It is a great mercy of GOD to bee trauayled in this life and wherefore 15. Troubles are GODS husbandry c. I MY selfe haue heeretofore beene either negligent or ashamed to confesse my sinnes For I could not bee altogether ignorant the checke of my owne conscience did often aduertise me that my soule was drenched in two Stygian streames of corruption originall and actuall the one deriued to me by descent the other proceeding from my proper will For by reason of the fall of our first parent his bloud was atteint and corruption was so fast fixed in his nature that hee transmitted that leprosie to all who euer descended from him This is the seede of all actuall sinnes this is in power all sinnes in the world Not onely if wee act the wicked motions thereof but if we yeeld consent vnto them if without consent we take pleasure in thinking of them then they turne to actuall sinnes But these delights haue so swarmed in my soule that I could not but feele the viperous brood within me I haue so often entertayned them with consenâ— so often eyther in deed or by endeuour brought them foorth into action that I could not but see the hideous heape And yet I alwayes wanted either remembrance or disposition to cast vp my reckoning and to confesse them Sometimes the Diuell did stupifie and benumme my soule and then I had little or no feeling of my sinne then sinne lay concealed in me then either I entertayned no thought or else was dull and carelesse to acknowledge my sinnes But as how much the longer any filthy liquor standeth in a vessell so much the more is the vessell fouled and stayned and so much the more hardly can the foule staines bee rubbed cleane So the longer time that poysonous sinne remayned in my bosome with a quiet and vncontrouled custome the more was my vnhappy soule soyled therewith the more deepe staines were printed therein and the more hard to be defaced Sometimes I was so sensible of my sinnes so apprehensiue both of the number deformity of them that I became thereby either ashamed or afrayd to confesse them to the LORD to desplay them before those beautifull eyes which are much offended with such impure obiects The shame and the feare which the Diuell tooke away when I committed sinne hee restored againe when I should confesse them And as an expert captaine who besiegeth a fort doeth first blocke vp all passages by which it may receiue any ayd so the Diuell did in such sort beset and besot my soule that he stopped all the wayes by which repentance might relieue it I was easily perswaded not to stirre the vnsauory puddle not to digge the filthy dunghill of my sinnes to the bottome For who can answer the iust charge Who dares thinke vpon the iust punishment for his offences In this life hee may expect whole armies of euils and death which is to others the port of their tempestuous nauigation to him will seeme a gulfe both of intolerable and eternall torments So I sottishly sought to hide my sinnes in my own obliuion I did foolishly flatter my selfe that thou O LORD wouldest neuer remember what I did forget that my offences locked vp in my owne silence should bee close shut from thy knowledge or regard I vainely thought that by not speaking or not thinking of my sinnes I should most readily extinguish the memory of them But as fire the lesse vent it hath the more furiously it burneth And as a festred and rotten sore not opened and cleansed which the Patient doth not vnfold to the Chyrurgian and both desire and endure his helpe putrefieth and enflameth the more and the more doeth the corruption both penetrate and spread So my sinnes whilest they were smothered within my owne conscience whilest they were not by confession layd open to thee did not onely more terribly anguish and torment me but did deeply infect the very substance of my soule The contagion of sinne did spread like a leprosie ouer euery part the strongest vertues were infected therewith all the faculties were drawne to a habite of euill They did not only anguish me but they did waste and consume me they drew thy heauie iudgements vpon me the dangers which they brought vpon mee were no lesse then was the disquiet For I felt in my soule besides the sharpe sting of my conscience the heauie blowes and more heauie threats of thine indignation Many calamities thou didst also cast vpon my body vpon the issue of my affaires And so sharpelie didst thou visit mee both outwardlie and within that failing or at least fainting in body and minde I sunke downe vnder the charge and melted my languishing soule into moane My calamities daily encreased and therewith also my complaints I complayned dayly but duly rightly I did not complaine For I saw into what miseries I was deiected I saw to what mischiefe I did bend my pace but I neither endeuoured nor intended to cut off either the cause of the one or course of the other I did not search into the state of my soule I did not vnderstand it I did not lay it open before thee I did not blame I
wherein then lieth the difference Not in the summe of the debt but in the dayes of payment All agree that repentance is due but most perswade themselues that the payment may be made at leasure But assuredly there is no time so fit as the present For what stupendious stupiditie is it to deferre the most weightie worke of repentance to a future time whereby besides that the time may bee taken from thee thou shalt daily growe more vnfit to repent For by reason of long continuance and frequencie of acts custome will grow strong and inuincible whereby nature is corrupted grace estranged and the power and tyrannie of the Diuell much confirmed Obserue hereof a familiar example If a childe be brought from a distant country he will perfectly pronounce our language in a very short time If hee be a man of yeeres hee will hardly or neuer rightly pronounce it What is the cause confirmed custome which can hardly be broken we are hardly drawen either to forget or forsake that whereto of long time we haue bin enured And assuredly change of life is no lesse vneasy then change of language and therefore repentance must needs bee so much the harder by how much it is later Oh! how many would gladly forsake their wicked liues but being fast locked and chained in the prison of euill custome they are not able to breake from themselues He who hath a great estate may well endure some wast expence but he who oweth more then hee is worth had neede be a good husband of that which he hath Thou art not well assured to liue one houre and darest thou make to thy selfe a prodigall promise of manie yeeres Such promises haue bin â—he destruction of many a sinner vpon such hope is little better then a sinner vpon despaire for both sinne alike vpon different reasons The desperate sinneth because he thinketh hee must bee damned the presumptuous because he hopeth he may at pleasure repent he sinneth because he despaireth this hopeth because he will sinne Woe to this hope woe to that presumption both are fearefull and dangerous alike GOD hath promised pardon to repentance but he hath not promised either time or abilitie or mind to repent Hee hath alreadie giuen thee a faire time to repent but he hath put times and seasons in his owne power and will assuredly shorten them if they be not well imployed For so in the dayes of Noah he gaue 120. yeeres for man to repent which because they did abuse he strooke off 20 yeeres and raised the deluge in the hundreth yeere Thou art carefull to cure the least hurts of thy bodie forthwith and wilt thou neglect or deferre to remedie the mortall and immortall woundes of thy soule When euery day thy miserable soule is hewen burnt poisoned precipitated torne in pieces when euery day it perisheth a thousand wayes wilt thou be nothing sensible thereof wilt thou be like Pharao who when all Aegypt as wel in the fields as in the houses swarmed with frogges yet would haue prayer deferred vntill to morrow O mad delay nay verely To day heare his voice and harden not your hearts Deferre not repentance vntill to morrow for this will harden your hearts indeed Our life is compared by Iob to the day of a hireling A labourer worketh from morning vntill night and then taketh his rest So thou O sinner labour hard in the workes of repentance whilest thy day lasteth suffer not the darkenesse of death the night of nature to steale vpon thee but earely in the morning of thy health strength and age flie to the LORD attend seriously thy worke and doe not loiter for the night will come when no man can labour If the world calleth thee aside to riches honour pleasures or any other of her entising harlotries tell her thou canst not come thou hast a great important busines in hand and but a small time to performe it thou hast neither leisure nor lust to listen to her When Ioab had defeated Abner and chased his armie with a long execution Abner cried to him Shall the sword deuoure for euer to whom Ioab answered As GOD liueth if thou hadst spoken in the morning the people had gone away euery one from following his brother The like may GOD answer to sinners who all the day of their life beare armes against him and at the night of their death desire to bee at peace As I liue if you had spoke to mee in the morning if in seasonable time you had desired mercy I would haue spared you but now execution is in the heate you come somwhat late you must neuer stand to the courtesie of iustice you come now vpon ineuitable necessitie vpon base seruile feare which neuer iustifieth Your repentance now is not froÌ„ the heart You are now like merchants who when their ship is in danger throw their riches ouerboard but when the tempest is ouer search euery shoare to find them againe Your apprehension of present danger hath perswaded you against your wils to disgorge your consciences and cast vp your pleasures but if the feare blow ouer if you recouer your former estate you will foorthwith returne to your former life Thus may GOD say and thus for the most part it happeneth We neuer examine our great accompt wee neuer addresse our selues to bee at peace with GOD so long as we haue one vanitie vnspent But when time hath beaten from vs both youth pleasure and health when it hath made vs both insociable to others and burthensome to our selues when our attendants are variable sickenesses and paines when the soule loathes her ruinous and excrementall lodging then looking into our consciences which pleasure and sloth had locked before we behold therein the fearefull images of our actions past and withall this terrible sentence engrauen that GOD will bring euery worke to iudgement But how dare wee trust to our repentance at that time when the will by long custome is stiffe and almost inflexible when the vnderstanding partly weakened partly amazed is vnable to behold diuers obiects perfectly Assuredly to neglect GOD to offend him willingly casting our hopes on the peace which wee trust to make at our parting is a high presumption or which is worse a scornefull conâ—â—mpt Of all things that can be desired eternall felicity is the chiefe No man but doeth naturally desire it No man with deliberate reason would lose it for the empire of all the world no merchant is so foolish who would exchange the hope thereof for any aduantage that can be set foorth no man vpon any condition would bee quite cast out of that hope Now the ordinary way which GOD hath appointed to attaine felicitie is a long and laboursome walke a great iourney from vertue to vertue from strength to strength vntill wee appeare before GOD in Sion This was figured by the ladder which Iacob saw in a vision extending from earth to heauen and consisting doubtlesse
of many steppes Signifying that no man can attaine that happy height no man can approch him who standeth at the toppe but by many degrees of vertues whereof euery one also hath many steppes Consider with mee but a few of these and namely the mortifying of all affections either vicious or impertinent and vaine then the treading in all the steps of humility patience meekenesse mercifulnesse temperance obedience feare fortitude true discretion pure intention sobrietie modesty externall composition sweetnesse to others seueritie against our selues and all other vertues required and verely thou shalt finde it a long ladder indeede and that which will require a long time to climbe This climbing or walking is otherwise termed an edification or building For as a great building cannot be mowlded vp in an instant but first the foundation must bee layde then the walles erected and lastly the roofe and floores framed so in this spirituall building a sure foundation must bee layd vpon earth if we intend to raise it to reach into heauen And therefore it is a point of extreame either blindnesse or madnesse to aime at this end this happie end this last end and not to obserue the meanes appointed to attaine it This is thought to bee the cause of the fall of Angels euen because they aspired to their highest end without due obseruing the meanes For as sparkes strooke from a flint if they flie vpward they extinguish but if they bee caried downeward they take fire and burne so those Angels which humbled themselues and embraced the meanes attained to glory but they who proudly presumed by their owne abilities suddenly to attaine it not onely failed thereof but were deiected into hell In like maner wee all desire happinesse there is not any who would not bee happie but wee regard not the meanes appointed for that end Wee will not worke wee will not walke wee will not addresse our forces to the workes nor our feete to the waies which bring to happinesse We will not take either time or paines but thinke to mount to heauen at a leape at a iumpe at the last time of our age at the last minute of our life by a few short wishes rather then prayers But blessed is the man O LORD whose strength is in thee in whose heart are thy wayes They shall goe from strength to strength and vnto the GOD of gods appeareth euery one of them in Sion Wherefore O my soule howsoeuer others either linger or giue ouer betake thou thy selfe speedily to the LORD For to whom else shouldest thou resort he is thy prefection thy last end the rest and satisfaction of all thy desires Thou doest naturally desire nothing but him the desire of worldly things is but a disease Goe too then tumble vpon the bed of honour riches or pleasure thou shalt neuer find rest because thou cariest thy disease within thee ridde thee of thy sickenesse and thou shalt finde rest onely in GOD. The reason is plaine GOD made thee only for himselfe and therefore being thy last end thou canst not find quiet but onely in him Againe GOD onely is agreeable to thy nature thou art his image thou art breathed from him No worldly thing hath any proportion with thy nature and therefore can not giue thee true satisfaction A horse is not satisfied with flesh nor a Lion with grasse because such foode agreeth not with the nature of those beasts No lesse can a spirit be satisfied with corporall things because they are not conformable thereto The gifts and graces of GOD are conformable to thy nature they only giue thee both nourishment and delight Pride and enuy are spirituall things but they no more nourish a soule then poison nourisheth a body God only is agreeable to thy Nature GOD onely filleth thy desire And yet neither by filling thy desire hee doeth extinguish it neither by enflaming thy desire he ceaseth to fill it Wherefore O my soule Loose not time but since he hath created thee Remember thy maker in the dayes of thy youth Since thou hast no satisfaction but from him take the wings of the morning and flie vnto him VERS VII O Israel trust in the LORD for with the LORD there is mercie and with him is plenteous redemption 1. THe inuincible force of hope 2 GOD vseth to lay aduersities on his seruants and seemeth little to regard them and wherefore 3 It is a fearefull slate to liue free from troubles 4 The secret thoughts of diuers princes 5 Worldly things are like shadowes and wherefore 6 Whereon our trust must be grounded 7 How the mercies of GOD may be esteemed 8 In two respects mercy in GOD is preferred before Iustice. 9 GOD is most rich in his workes of mercy 10 Wherefore mercy is said to be naturall and proper to GOD. 11 What we shall doe that we may not feare 12 To whom there is nothing but mercy from GOD. 13 How ready GOD is to impart himselfe to sinners 14 The plenty and riches of our redemption 15 The treasure and ransome of sinners 16 In whom is the default that sinners are damned 17 The benefits of our redemption 18 An example of our right to these benefits 19 What our Sauiour is to vs. 20 Our title to the merits of our redeemer O Heauenly hope there is no labour no calamitie albeit daily storming daily encreasing but by thee is made tolerable Without thee many would faint and fall vnder their heauie burthens but thou suppliest not only strength to endure but courage to beare ouer all extremitie This was figured by the windowe in Noahs Arke which was made aboue towards heauen signifying that in that cruell calamitie reliefe was to bee expected onely from thence Death triumpheth ouer all earthly things but thou triumphest ouer death thou art more victorious then death And therefore albeit Iacob was dying yet his hope died not when he said I will looke for thy saluation O LORD Here hence holy Iob also in his greatest extremities said I know that my Redeemer liueth and though wormes destroy this body yet in my flesh I shall see GOD. Wherfore O my soule doe not onely flie to the LORD vpon the wings of thy hope doe not thou onely rest assured vpon confidence in his worde but perswade all others to do the like O my friendes O all ye of the house and Church of GOD Trust in the LORD Attend for succours only from him for he is both ready and most assured Albeit your distresse bee great and fearefull albeit you be not presently heard albeit you seeme to bee forsaken yet trust in the LORD Against all hope hope in him euen when your case seemeth desperate and forlorne euen vnto death stand steadie as a rocke and trust in the LORD It is a familiar fashion with our LORD to suffer his friends and faithfull seruants to sweat vnder the sad burthens of aduersities and to seeme as if he neither heard their prayers nor
of the one is the ruine of the other whereupon the Scripture saith that hee who loseth his life shall saue it That is hee who loseth his sensuall life shall saue his spirituall life Betweene these two men there is such a perpetual combate that therupon the life of man is termed a warfare betweene these two men all the maine businesse of this life consistes Now then beate downe this mortall and bodily man breake thy vnbrideled appetites set aside thy carnall pleasures and desires and thou shalt liue peaceably and at sweet content no worldly troubles shall molest thee Thou complainest of externall oppositions but thy enemies are within thy proper passions make warre against thee Vanquish these enemies and thy complaints will cease He is a great LORD who commandes himselfe hee who commandes his owne will is more powerfull then many great kings Many great kings cannot make their enemies to be friendes but this is done by commanding thy will For wherefore are iniuries and aduersities troublesome to thee beâ—ause thou canst not endure them thou esteemest them thy enemies therefore they perplexe thee But bee friendes with them and loue them and then they will not molest thee then they will bee pleasant to thy taste thou wilt be gladde then and glory in them If worldly troubles bee grieuous to thee the fault is in thy selfe it is in thy power to loue them doe but cutte off the desires of the world and thou wilt neuer complaine of any worldly thing Complaine of thy inward desires thou mayest but of externall accidents thou canst not iustly complaine because they cannot hurt thee vnlesse thou wilt If any thing seemes grieuous to thee take thy selfe in hand chastice thy inward enemies and thou shalt bee quiet As moathes consume the cloath and wormes the wood wherein they breede So thy owne concupiscences consume thy heart They gnawe thy bowels like the vipers broode and worke out their birth by thy torment and death It is most infallible that no man is wronged but by himselfe Thou art thine owne enemie Master thy selfe and thou shalt haue calme quiet and ioy of spirit As swine will not wallow in drie clay so distempered passions will not tumult in a mortified mind Open my lippes O LORD my GOD that my voyce may vent foorth those prayses to thee which the boyling desire of my heart canne possibly frame that it may exhaust the very spirit of my soule in praysing thee for this inestimable benefit of my redemption Abase me to the knowledge of my selfe abase mee in the knowledge of my selfe to the end that I may aduance to the knowledge of this great misery LORD I haue nothing in my selfe to offer to thee either in recompence of all the good which thou hast done vnto me or in satisfaction of all the euill which I haue done against thee Whatsoeuer I haue is already thine as flowing from thy plentifull hand wherefore I offer them wholly to thee to be directed to thy seruice And not onely all that I haue but I offer my selfe to bee thy perpetuall seruant That heereafter I no more bend or binde my selfe to accomplish my will but thine that I seek not my owne pleasure or aduantage but what is pleasing and acceptable to thee LORD I prostrate my selfe before thy feet I yeeld my selfe wholly into thy holy hands deale with me as a Lord deales with his vassall or slaue dispose of me euen as thou wilt But because all this is no more then nothing I approach with trust to thy throne of grace and present to thee the most precious oblation the most rich treasure that can be found in heauen or in earth namely the life death bloud labours vertues and merits of my Redeemer which albeit they were proper to him in regard of his passion yet in regard of his satisfaction they are more mine then his I offer to thee I say his base birth his extreme pouerty his trauailes and banishment his precious teares his blessed bloud his baptisme his temptation all the contradictions and rude reuilings of his enemies all the sowre sorrowes and torments of his passion the whippes the crowne of thornes the nailes the speare the crosse and the tombe I offer to thee his infinite zeale of thy glory his perfect obedience to thy will his ardent loue towards vs. I offer to thee his incredible humility his inuincible patience and gentlenesse and all other glorious vertues which sparkled in him as starres in the firmament as precious stones in a princes crowne I offer to thee all his merits not as a treasure of others but as my owne riches by inheritance His workes were finite but the merits of his workes are infinite I offer him wholly to thee hee is wholly mine in that his loue is mine For when he gaue me his loue he gaue me himselfe sith loue is no gift vnlesse the giuer be giuen with it yea it is no loue vnlesse it be as liberall of that which it is as of that which it hath O holy CHRIST the repayrer of our life the sweetnesse of our soule the refuge against our calamities what flintie heart regarding what thou hast suffered will not be enflamed with the fire of thy loue will not aduance into hope of thy mercy And blessed be thou O All-powerfull and All-mercifull GOD who hast giuen vs such right and interest in him that wee may make this oblation to thee both in thankefulnesse for ALL thy benefits and in full satisfaction for ALL our sinnes I beseech thee O LORD for his sake forgiue ALL my sinnes who for our sake endured ALL the punishments of my sinnes I will not enquire into the depth of this mystery but I will embrace it with the loue of my will The more incomprehensible it is the more worthy is it the LORD who is incomprehensible not onely in himselfe but in his workes He hath so loued vs that he hath done many things for vs which farre exceed the faculty of our vnderstanding by which hee hath much more deserued our loue then by those things which wee are able to vnderstand Prayse and Glory and Wisedome and Strength Dominion Riches and Power bee vnto our GOD for euermore A SVMMARY PRAYER O Almightie GOD the beginning the end in whom the beginning and the end are one when thou diddest fashion and create man his soule thou diddest frame as of a most diuine matter thy proper breath so in a most diuine forme euen in thy owne Image For this glorious guest thou diddest prepare the palace of his body not onely commodious for vse but curiously both framed and furnished for delight But afterwardes by reason of his transgression this palace was turned to a prison whereby it was much changed in condition For as if a man for some offence be committed prisoner to his owne house hee becommeth soone weary of the place wherein hee tooke much pleasure before especially if not onely in regard of