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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08804	The broken heart: or, Davids penance fully exprest in holy meditations upon the 51 Psalme, by that late reverend pastor Sam. Page, Doctour in Divinity, and vicar of Deptford Strond, in the countie of Kent. Published since his death, by Nathanael Snape of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Nathaniel.	1637 (1637)	STC 19089; ESTC S113764	199,757	290

The Broken Heart OR DAVIDS PENANCE Fully exprest in holy Meditations upon the 51 PSALME BY That late Reverend Pastor SAM PAGE Doctour in Divinity and Vicar of Deptford Strond in the Countie of Kent Published since his death BY NATHANAEL SNAPE of Grayes Inne Esquire LONDON Printed by Thomas Harper 1637. TO THE HONORABLE Sir ROBERT AYTON Principall Secretary to the Queenes most excellent Majestie and Master of Saint Katherines neere the Tower of LONDON Sir MY intentions had fastened the patronage of this Booke upon that pious and Right Honorable Gentleman Sir Iulius Caesar your predecessour in the Mastership of St Katherines whose dedication of himselfe to that great Master and maker of the world renders you the Successour of his place and my service Therefore and because all that know you rightly speak you to be a friend to Learning and Philagathus in abstracto a true Religion Lover I thought fit to present these devou● Meditations to your judicious acceptation These royall Penitentials deduced and exemplified unto us from the sacred person of a King conclude all persons and degrees from an exemption in the practise And the command of that excellent duty is more especially incumbent on us in these particular times of humiliation when that formidable pestilentiall sword hath so smitten us and hangs still so perpendicularly over our heads The profit of Repentance it removes our sinne in reatu poena it blunts that weapons point whose thirst is sooner quencht with ●ear then bloud and it preferreth the miserable delinquent from the shamefull Barre to the most glorious Bench. Let the Reverend Authors pen declare his worth and let the worke commend it selfe to the world Onely Sir be you pleased to give it countenance and protection which I am confident will improve it to a more generall and publique approbation and make it the more redundant in the Churches benefit Health honour and Heaven at last I wish you from the heart of Your humble Servant N. S. MEDITATIONS upon the 51. PSALME VERSE I. Have mercie upon me O God according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions IN this Psalme David is 1. For himself ad fin v. 17. 2. Then for the Church 18. 19. In the first part 1. He is all crying God mercie and supplication v 1 2. 2. Confession of sinnes 3 4 5 6. 3. Supplication against 7. ad fin 17. 1. In the first consider 1. What ailes him where is his griefe his transgressions his iniquitie his sinne 2. What remedie loving kindnesse multitude of tender mercies 3. What effect of these to blot out to wash throughly and cleanse away all this uncleannesse 3. What he ailes He varieth the phrase and calleth his disease transgressions Arias Mont. rendreth it praevaricationes to our sence For the Law setteth us bounds thus farre we may go and no further every sinne is a transgression an over-reaching of our bounds Peshang signifieth the same to forsake the commandment and it answereth Gods challenge of him by Nathan Wherefore hast thou despised the commandment of the Lord Vers 2. He calleth his griefe his iniquities these also are against the Law which S. Pa●l calleth holy and just He calleth it sinne which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is privatio legis This shewethus the danger of all our sinnes They put us out of the way for our way is the way of Gods commandments all other are called false wayes It is Uia legis the way of the Law which guideth our thoughts words and actions It is Via veritatis the way of truth which guideth our understandings and judgements It is via pacis the way of peace which guideth our heart and the affections thereof Sinne putteth us out of all these wayes Into those false wayes which David doth utterly abhorre Yet he is fallen into them by a strong temptation It is our wisedome to know and consider the nature of sinne that every sinne is transgression of Gods Law So Joseph answered his wanton Mistresse How shall I do this great wickednesse and sinne against God And now David hath bethought him he saith to Nathan I have sinned against the Lord. We must not think that any of our sinnes do hurt God or take from him any thing to empaire him For when we live in his obedience we give him occasion to exercise his holinesse in our sanctification his goodnesse in our conservation his bounty in donation of all good to us But if we transgresse he exerciseth his wisedome in his detection of us his holinesse in abhorring of us his justice in punishing of us So that the going out of our way which he hath set us in his Law is the hinderance of our owne journey and the danger of our own souls and bodies It is our great blindnesse of judgement and hardnesse of heart that we should delight in sinne against the Law of God The Law of God is an undefiled law The Law is holy and the commandment holy just and good This was ordained of God to be a bridle to restraine sinne yet our corruption hath made it a spurre to provoke and put on sinne So the Apostle found it For sinne that it might appeare sinne working death in us by that which is good that sinne by the commandment might be exceeding sinfull For corrupt nature is impatient of restraint and no fruit seemes so faire to the eye or taste so sweet to the palate as the forbidden fruit doth Every man above all things in the world affecteth his own will and desireth libertie to do what seemeth good in his own eyes The Law doth restrain us of this and it is 1. Holy in directing us a way wherein we may w●lk in all pleasing to God 2. Iust in declaring the danger of going astray from it 3. Good in rewarding our obedience for godlinesse hath the promises of this life c. David hath professed great love to this Law great delight in it all his Psalmes over He hath confessed great benefits received from it yet here he confesseth transgression and iniquitie and sinne he hath not kept this Law and hath sinned against God Now we see in this example how heavy sinne is when the conscience groweth sensible of it Nothing so pleasant as our sinne for the time but Citò praeterit quod delectat It soone passes away which delighteth now David gronesunder the burthen of it he hath the whole weight of the law upon him for it and he hath found that he hath walked contrary to God We have great use of this recollection of ourselues 1. We have need of God every moment for his help and comfort and counsell So long as our sinnes are upon our conscience unrepented unpardoned we cannot pray to God for any favour 2. We cannot give thanks as our prayers are turned into sinne if we regard wickednesse in our hearts for God heareth not sinners 1.

letter that which weakeneth the power of our Baptisme and maketh the Lords Supper an eating and drinking of judgement that which maketh all our praises of God a sacrifice of fooles that which turneth all our prayers into sinne and transformeth the grace of God into wantonnesse is We either hide our sinne out of sight cautè closely wherein we may deceive the world but we cannot shut up the eye of God or benight the light of our own conscience Or we plead Non est factum not our deed against two witnesses at least one in heaven another in our own bosomes Or we put on some honest names upon our dishonest carriages calling wantonnesse recreation and prosecution of revenge a standing upon our credit and a maintenance of honour Or we face out our sinnes with societie as drunkards plead they do no other then is done in Court in City in Countrey and amongst all sorts and degrees of men these times adde women too for many will not sit out in a fashion And if we reprove such they regest that some of our selves are good fellows too Here the proverbe failes The more the merrier when they go in the wayes of death Or we devolue our fault upon others as Adam Mulier quam dedisti the woman which thou gavest me It falleth upon God Vinum quod dedisti inebriat vestes quas dedisti superbum me cibus gulosum c. The wine which thou hast given me makes me drunken the clothes thou hast given me make me proud thy meat gluttonous c. Some proceed further the full growth of impudence and impenitencie justifying their sinnes and calling evill good and good evill treading under foot the bloud of the covenant as an unholy thing raging waves of the Sea foming out their own shame wandring starres for whom is reserved the blacknesse of darknesse for ever whose condemnation sleepeth not Beloved your reason and judgement and common understanding doth call swearing blasphemie It calleth doing that which you would not suffer injury It calleth immoderate eating gluttony intemperate drinking drunkennesse It calleth unlawfull copulations adulterie and fornication By the light of nature and of Religion we abhorre the denomination of these sinnes who is willing to be called a blasphemer an oppressour a glutton a drunkard If the names of these sinnes be shamefull make conscience of the sinnes themselves For it was ever in fashion in the world and will be that they which do wickedly and foolishly shall be called wicked and foolish persons I conclude with Joshuahs speech to Achan My sonne give I pray thee glorie to the Lord God of Israel and make confession unto him tell now what thou hast done and hide it not He that hideth his sinne shall not prosper shame and feare are the two great hinderances of confession they are also the rods of sinne These should rather move us to confession and repentance for repentance removeth them both ut ante And my sinne is ever before me 2 Here is a great motive to confession for David found his sinne troublesome to him Sinne is taken commonly for the fault and so our fault alwayes in sight bringeth shame Sinne is also taken sometimes for the punishment and that in our sight alwayes bringeth fear It must needs be combersome to have these two roddes alwayes lashing of us shame and fear Sinne is also said to be before us 1 Either in the eye of understanding and judgement and reason knowing and disliking it 2 Or in the eye of our conscience pleading guilty to it And this is ever so till our repentance and Gods pardon hath removed it Our first parents in paradise did see the forbidden fruit 1 That it was good for food 2 It was a desire to the eyes 3 To be desired to make one wise They considered not that the eating of it was against the commandment that it was certain death to eat of it I he sinne was not before them In every temptation to evill and commission of evill there is a pleasure that offereth it self to the eye upon that our yeelding weaknesse fastneth That is ever before us to put us into sinne and when we have done it that is before us to keep us from repentance That was it that corrupted Davids holinesse at first to sinne and that held him so long impenitent But when God had awaked him by his Prophet then the pleasure of finne ceased and the shame and fear and sorrow of it succeeded then was his sinne ever before him The words of Davids complaint weigh heavy if we take the full weight of every one of them they amount to a talent of lead and we may call them The Burthen of David 1 Here is sinne 2 My sinne 3 Coram in sight 4 Coram me before me 5 Semper ever 1 His complaint is of sinne All sinnes are not alike deadly nor all of equall provocation There be different magnitudes of sinne one sinne differeth from another in qualitie Some more offensive then other to God to man to our selves Some in quantity of number hath more sinnes retaining to it then others have for no sinne doth ever go alone Some in quantitie of dimension greater then other more provoking Some in quantitie of weight heavier and more incurving and slooping towards and immerging deeper into the gulf of perdition Some in quantitie of measure more filling and more heaped up more pressing down more running over Some in the seed of concupiscence some in the root of delight some in the blade of consent some in the eare of perpetration some in the full growth and ripenesse of custome some shedding self-sowing by defence and justification of it and by publique profession and maintenance When Sathan would strike us with a fiery dart he will shew us our sinne at the worst In confession of sinnes to God we must consider that we are in his eye to whom all things are manifest from whom no thing can be concealed and therefore there is no slubbering or mincing our confession We must confesse all as we desire to be made clean from all let us be as particular as we can in the enumeration of our sinnes And because our memorie may fail us in particularities let us help it with opening before God our Corpus peccati body of sinne So I understand here my sinne that is Corpus peccati the body of sinne in the grosse summe is ever before me David doth come to particular sinnes after in his confession This peccatum sinne is that corruption of nature which is ever striving against the Law that flesh which is ever rebelling against the Spirit that old man which is corrupt according to the deceiveable lusts of the flesh The bed of sinne in us the stool of wickednesse the throne of Sathan the remnants of sinne which abide even in the regenerate upon which S. Paul complaineth so much I know that in me that is in my flesh is

departed from the word of the Lord in sparing the life of an enemy David in taking away the life of a friend Had he not cause to feare at least an equality in his punishment whom he had exceeded in his sinne no question but God giveth his graces with his holy callings and we hazard the withdrawing of them from us when we embrace sinne Wee finde examples too frequent in all sorts of men that they doe lose by their falling into sinne the graces of God which commonly doe follow their lawfull callings When Kings leave good counsell and embrace enemies of their state to the grievance and vexation of the Common-wealth on when they turne sensuall and attend onely their loose delights God taketh from them the spirit of government When Ministers study nothing but riches or honour or follow pleasures God taketh from them the spirit of prophecie In ordinary mechanicall and manuall professions many excellently able in their way perish and drowne their abilities in idlenesse in gaming in drinking c. Yet when any of these come againe to themselves and refraine these evill courses the spirit of God returneth againe to them and they doe well Saul had many graces of the spirit but the maine hee wanted and the other he lost and that example putteth David into this suite Spiritum sanctum tuum ne ausera● take not thy holy spirit from me VERSE 12. 2. SUpplicat he prayeth for herein also hee is double and desireth two things first restitution secondly confirmation 1 His restauration Restore to me the joy of thy salvation he meaneth that inward spirituall joy which before he had in the faith of his salvation For having fallen so foully and thereby deserved so ill at the hands of God hee was jealous of himselfe that he had lost the favour of God and the salvation of his soule The word in the originall hath Jesus in it The joy of thy Iesus for he beleeved that Iesus the Saviour should come of his seed That was joy to him and his sinne did shake his faith therein ne Deus ei offensus subtraheret quod pacatus promiserat formidavit hee feared lest God offended should withdraw that which being pleased he had promised So before him Saint Augustine understood David Redde exultationem salutaris tui i. Christi quis enim sine illo sanari potuit nam in principio erat verbum tempora variata sunt non fides restore the joy of thy salvation that is of Christ For who can bee saved without him the times are changed not faith Our observations from hence are 1 That Davids joy was in making sure of his salvation he had now made experience of a carnall and sensuall joy he findeth it loathsome and defiling and the end bitternesse therefore he returnes to the pursuit of that joy So in a better minde the Church said I will goe and return to my first love for then it was better with me than now The truth is there is no such joy here as in the favour of our God and the faith of our salvation with him David once said Thou hast put gladnesse in my heart more then in the time that their corne and wine and oyle increased This is our summum bonum our chiefe good and upon our deathbeds we hearken to them that speake comforts to us of our salvation when we must part with all here But the Apostle would have it the maine care and businesse of our whole life to worke out our salvation with feare and to make our election sure As the Sea-man regardeth so the businesse within boord as alwaies observing the way of his ship and also looking to his Chart and Compasse for the accomplishing of his voyage In the comforts and joyes of life in things temporall we ever hope that to morrow will be better than to day and when that comes we fall short still Deterior semper posterior dies seldome comes a better But for the joy of our salvation the more we taste of it the more we thirst after it and as we grow in grace we increase in spirituall joy and as our tast so our desire of eternall life doth increase that we thinke long till we appeare before our God in Sion 2 Sinne depriveth us of this joy for when our conscience accuseth us of having done that which displeaseth our God how can we hope that he who is not the God of our obedience should be the God of our salvation Sinne is a thing so hatefull to God that his soule abhorreth it Adam the first sinner hid himselfe Caine beleeved himselfe banisht from the presence of the Lord. The spirit of God departed from Saul sinne turneth our prayers into it selfe If I regard wickednesse in my heart Dominus non exaudiet me the Lord will not heare me sinne turnes our praises of God into the sacrifice of fooles There can be no peace to the sinner so long as we continue in a state of sinne without search of Gods gratious pardon wee are in the deepe pit if we then despaire the pit shutteth its mouth upon us if yet we hope there is no health in our bones because of our sinne till God hath sealed our pardon and that his spirit doe witnesse with ours that wee are in his favour Doe not our owne corruptions and the evill counsels of the ungodly and the temptations of Sathan worke strongly upon us when they prevaile against the joy of our salvation We under value that joy very basely when we change it for any other that holds out in number weight and measure that filleth the measure full and presseth it downe and maketh it runne over Dic animae meae salus tua sum say to my soule I am thy salvation let mee have thy word for that and then as Saint Augustine saith hic ure hic seca here burne here cut me we shall not feare them that kill the body for if wee had all the joyes of the world we could hold them but during this life this joy survives our death Satietie of other joyes breeds surfet of this thirst beati qui esuriunt c. blessed are they that hunger c. Whereas David desireth to be restored to this joy we see our evill condition we cannot tell when we be well when we have joy the best and truest joy that can be we part with it for vanitie of vanities and when we feele the want of it we complaine It is the weakenesse of our judgement we cannot value good things so priceably in the possession of them as in the subduction Carendo magis quàm fruendo by wanting more then enjoying is an old rule of our imperfect reason Godlinesse should ever be joyned with contentednesse and our desires should be limited to our enjoyings when wee affect any thing beyond Gods allowance we are often abated in the allowance and our vast and unlawfull desires are corrected by withdrawing from us the good that

that I should sinne against the Lord in ceasing to pray for you God to Abimelech Now therefore restore the man his wife for he is a Prophet and he shall pray for thee So when the Lord had reproved the unkinde friends of Iob who had not spoken of God the things that are right he biddeth them to prepare a sacrifice for themselves and saith My servant Iob shall pray for you for him I will accept We must not conceive that God is an accepter of the persons of men to regard one man more then another in regard of his person neither is one place for it selfe more esteemed then another But by speciall priviledge there is difference put betweene persons and places in regard of the ordinance of God The Priestand the Prophet hath an office imposed on him to pray for others The Church is Domus oratio●is the House of Prayer by speciall consecration therefore both such men and such places are a readier way to God 3 Consider him as King Kings under God are heads of the Churches under their dominions and God hath committed the care of his Churches to them David was anointed by God to this supremacie the chiefe Priest in those dayes did not Lord it over Gods heritage as the Bishop of Rome now doth in all those Nations over whom he claimes the primacie As by all other possible wayes so especially by holy and devout prayers good Kings ought to seeke and procure the peace and welfare of the Church The Common-wealth is the body the Church is the soule of the State Kings that wish their Realmes well do discerne that there is a power above theirs For the Lord is King the earth may be glad thereof That King of kings before whose throne all the kings of the earth must cast their crownes he must be sued to By him Princes reigne And God having committed his Church to their government for him how can they better acquite themselves of that dutie and exonerate themselves of that great care then by devolving the same againe upon Gods protection by their holy and humble prayer David did commend his Church to the prayer of all the faithfull O pray for the peace of Jerusalem He propounded a forme of blessing 4 Consider David as a penitent newly converted to God after a great defection from him and Gods spirituall desertion of him Now having offered to God a sacrifice of a broken and contrite heart now his prayer is againe in season For now God rejoyceth in him he delighteth in God and the prayers of such are welcome to the throne of grace God heareth not sinners 1 Such as continue in their sinne without repentance But if with all our hearts we turne to him he will turne to us repentance hath removed the sinnes that separated betweene God and us And what should a true penitent rather desire of God then the well-fare of his Church for in the peace thereof he shall have peace This is a good remonstrance of our sincere conversion to God when we seeke to do good to his Jerusalem Here is piety to God for the house of Gods sake for Religion and the worship of God Here is charity to our neighbours for our brethren and companions sakes And these be the fruits of repentance and newnesse of life here is that love which is the fulfilling of the Law of God even the love of God and the love of our neighbour 2 For whom he petitioneth 1 For Sion 2 For Jerusalem 1 For Sion This was an high mountaine then within Ierusalem and here was that strong peace which the lebusites did fortifie against David He reigned seven yeares in Hebron before he could recover the Fort of Sion and before he could expell the Iebusites thence They were so confident in the naturall strength of this place and in their militarie fortification of it that they ie●red David when he came against it saying to him Except thou take away the blinde and lame Non intrabis thou shalt not enter Thinking David cannot come in hither The meaning is they were so confident in the strength of Sion that they thought their blinde and lame able to de●●nd it against all the force of David But David tooke it and possessed it and seated his owne royall house there and it was after called the Citie of David It was the highest of those hills that compassed Ierusalem of which David As the mountaines are round about Jerusalem so is the Lord round about his people And this mountaine semi-circled Ierusalem on the South part of the same But not the naturall or artificiall strength of the place did so much honour it as the holinesse thereof for it was famous in the Prophets that way For out of Sion shall go forth the Law and the Word of the Lord out of Ierusalem This prophecie was fulfilled in the Messiah for the promulgation of the Gospell came thence So Christ himselfe said that Repentance and remission of sinnes should be preached in his name beginning at Ierusalem Sion is first named as being the chiefe ornament and strength of the Citie and the seat of the Kings royall palace 2 Ierusalem called the Citie of the great King of which many excellent things are spoken and especially it is honoured with the right and just title to be the mother Church and all other Churches in the world are the daughters of Sion And it is named often in holy Scripture and is to be here understood as the representatorie body of the whole Church And it is also a figure of the full Church of the glorified Saints which is called the new Ierusalem the mother of us all So it is cleare for whom David here prayeth even for the whole ●ody of the militant Church This example of David doth teach that we ought not to pray onely for our selves charitie begins at home but it endeth not it ce●●e●h not there Christ in his forme of prayer directeth us to seeke further then for our selves P●ter noster ●a no●●● di●●itte nobis ●e nos in●●cas libera nos Our Father give us forgive us leade not us deliver us Saint Ambrose Si pro●e ●ol● prote solu●●ra●is Si pro ●● nibus ●●g as 〈…〉 pro is ●●g ●●unt If thou pray for thy selfe onely thou alone shalt pray for thy sefe if thou pray for all all shall pray for thee In things concerning this life we are loath to pray too earnestly for our brethren 1 Out of a naturall distrust that we have in God we feare that he hath not enough for us all 2 Out of a naturall covetou●●esse that wee have to have all 3 Out of a pride which putteth us into an ambition to exceed and out-shine others 4 Out of naturall envy that we have at the well-being of others These ●e grosse and sinfull corruptions in us and they do trespasse both piety and charitie Our Saviour hath directed us better for he teacheth us to pray