But herein is our comfort that he is an immutable God on who wee depend and in whom we trust then as long as God stands our saluation cannot faile Woe to them who put their trust in any other following lying vanities and forsaking mercies Ionah 2.8 Psal 119. I haue seene an end of all perfection sayes Dauid but thy word is very large VERSE 7. Remember not the sinnes of my youth nor my rebellions but according to thy kendnesse remember thou me euen for thy goodnesse sake O Lord. HE conioynes these two Doct. memorie of mercies WheÌ„ God remembers mercies he forgets sin and forgetfulnesse of sinnes the one destroyes the other when God remembers mercy hee forgets sinne when he remembers sinne he forgets mercy when God will plague the Whoore of Babel it is said He will remember her sinnes and in Hosea Now will hee remember their iniquity and visit their sinnes Hos 8.13 they shall returne to Aegypt He craued mercy before at God Doctr. If sin had not beene Gods mercies had not beene knowne Rom. 8.28 now hee lets vs see the obiect of Gods mercy euen sin and here appeares the great wisedome of God who can turne all things to the best to those that loue him so that hee doth make their sinne which they did commit to manifest his glory and work their owne saluation All the properties of God his iustice and mercy excepred might haue beene knowne to the world by the creation his wisedome in framing the world so artificially his power in maintaining it his goodnesse in making man so excellent a creature but if sinne had not beene neither Gods mercy would haue been manifested in pardoning it neither his iustice in punishing it For where sinne abounded Rom. 5.20 there mercy superabounds Remember not the sinnes of my youth Hee makes mention of his sinnes for when hee speakes to God who is most iust and righteous that he should remember his owne vnrighteousnesse as the brethren of Ioseph when they sought fauour of him they remembred the wrong they did to him as if one seeking the helpe of his friend he would confesse the faults he did against him Luk. 15.21 as the forlorne son did to his father So seeing sinne is the principall wall which druides vs from God so that he doth not heare our prayers Dauid here taketh away this impediment Doct. Therefore if wee would haue our prayers acceptable to God We must confesse our sinne if we would be heard let vs begin at an humble begging of pardon and remission at which allour praâ—ers should begin that hauing assurance of Gods fauour we may boldly sute what we please But if wee begin not our prayers at crauing pardon Simil. we become like foolish Physitians who neglect the causes of the disease and onely study to mitigate the present dolour and apply outward somentations for the curing thereof Obiect But how is it that Dauid specially nominates the transgressions of his youth did hee not commit other sinnes and are the sinnes of his age of no moment Answ I answer He doth not extenuate his presen sinne by remembring the sinnes of his youth but rather aggrauates and aggredges the same while he repeats from his childhood how many wayes hee had kindled Gods wrath against him Confessing that he had heaped sinne vpon sinne and so by processe of time was loadned and ouercharged with it Next if God should deale with him by extreame rigour hee should not onely call to mind the faults which he did yesterday but whatsoeuer sinnes hee did from his youth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes all the faults either of commission or omission which hee did Note Therefore so oft as the Lord terrifies vs with his iudgements let vs not onely remember our last oftence but let our former transgressions make vs bee ashamed and bring new sobs and sighes in our heart Let old men call to minde their former offences which they did commit in their youth Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood infancy youth and age calling them to minde euen from the beginning Psal 51.5 for we are conceiued in sinne and a child of one day is not cleane before God As we grow in yeares ye grow in sinne as a Lyons whelpe is borne with a sauage nature and as it growes in age so the cruelty thereof increaseth so does man Solomon in the Prouerbs saith It is hard to know the way of a young man with a maid Pro 30.19 So young men haue need of sure custody that their parents masters and Preachers should take heed diligently to them Saint Ambrose in a Sermon at the Funerall of the Emperour Valentinian the younger bringeth in that place of the Lamentations Blessed is the man who beares his yoake in his youth Lam. 3.27 God is mercifull to that youth whom he corrects Dauid he deplores the sinnes of his youth which were secret from the world and perchance to himselfe yet hee craues pardon for them Now the smallest sinnes trouble him which before were but sports to him and so it will befall to vs those offences now which we accompt no offences after we will esteem them great sinnes Prou. 5.3 now they are honey in the mouth but after in the belly they will be bitter as gall There is no time of mans age which is free from sinne â—worldâ— time of â—â—ns life â—â—â—t of sin â—2 â—â—d 22. but the youth is not onely first but most subiect thereunto for a youth is like an vntamed Calfe like a wilde Asse which will be taken in her moneth â—â—il The first borne should bee sacrificed to God the first fruits should be offered to him yea the beast if it had not beene redeemed 〈◊〉 3.10 the necke of it behoued to haue beene broken Thinke yee not that God hath more respect of the first fruits of our life then he hath of the first fruits of Bullocks Thou shalt consecrate thy beginnings to God with Iosias 2 King 22.1 who in the morning of his life euen early began to seeke the Lord. We should in our life keepe such dyets as did Dauid in his prayers Morning Psal 55.17 noone-tide and at euen he sought the Lord. Remember thy Creator in the dayes of thy youth Eccles 12.1 before the yeeres come wherein ye shall say I haue no pleasure Eccles 11.9 Iob 20.11 Be assured O young man yee shall come to iudgement yea thy old bones shall inherit the sinnes of thy youth To what sins youth is most inclined The sinnes of youth whereto they are most inclined are first pride and a contempt of their elders the vile doe contemne the honourable and youth despise age Such was the pride of Absolom 2 Sam. 18.9 whose punishment should terrifie all youths Next lust is naturall to them as the Prodigall
viam the Fathers learned of the Scriptures A desire to be taught presuâ—poseth an ignorance Simil. let vs learn of them the way Teach me thy pathes this presupposeth that men are ignorant by nature for euen as strangers put in a Wildernesse where there is no straight way could very hardly discerne vvhat vvay to take but vvould bee a prey to Beasts and Brigands so are men by nature ignorant of God Act 8.31 The Eunuch said to Philip How can I vnderstand without an Interpreter Nature may teach thee vvayes to maintaine this life but the vvay to heauen there is no reason that can perswade or teach it commeth by diuine inspiration Mat. 16.17 Blessed art thou Simon sonne of Iona flesh and bloud hath not reuealed it vnto thee but my Father that is in heauen The Philosophers and Astrologians vvho vvere quicke in iudging things naturall were but blind in grace I thanke thee Father thou hast hid it from wise men Mat 11.25 and reuealed it to babes The Scripture is as the Starre that leadeth vs to Bethleem Mat. 2 9. This is a great humility in Dauid that being a King and a Prophet yet he would learn this Lesson to serue God let Preachers euer bee learning Socrates said at his death Hoc vnum scio me nihil scire I know this one thing that I know nothing Note a conceit of knowledge is a marke of ignorance Hee repeats this vvord teach mee often vvhereby hee acknowledges that the chiefe lesson hee vvishâ—â—h to learne to make him wise is to know how to serue God by his word and of this wisedome in the 119 Psalm he affirmeth that it will make him wiser then his enemies then his masters then his ancients By the word teach Doctr. Preaching of the word of God is the â—â—dinarie â—eant of Saâ—â—ation Luk 4. hee would teach vs that the ordinary meanes of Saluation and knowledge is the word preached How can they beleeue without preaching not by reading mumbling Masses c. but by liuely preaching Christ preached so in the Temple when he tooke the Booke from the Reader Brethren haue yee any word of exhortation for the people Preach in season and out of season Act. 13 1â— The repetition of the words shew mee teach mee lead mee teach me declares the instancie that hee vsed to heare the word more sweet then honey Ps 119 10â— Ps 88.10 yea better then his appointed foode so that hee desired that hee might bee but a doore-keeper in the house of the Lord. This his affection to the word hee declareth by repeating it in the 119 Psalme 175. times The great ignorance which is among vs springeth from a want of desire to heare Ignorancâ— springeth from wanâ— of desire to be tought Luk. 24.31 The two Disciples said Did not our heart burne within vs all the time lâ—â— spake to vs VERSE 5. Lead mee forth in thy truth and teach mee for thou art the God of my Saluation in thee doe I trust all the day HEe craues not onely to be taught the truth and the way Act Doct. but to bee led and directed in the way It is not sufficient to be taught the way vnlesse we be led into it Ma that God may not onely point it out to him but conuoy him thereunto and keepe him from going out of it for albeit we be entred in the way of grace if God would not perfect that worke wee would fall euery moment therefore hee worketh in vs to will and perfiâ—e and hee who began Ma can crowne also the worke hee is the staffe to which wee must leane Mâ— and of which wee must take hold knowledge is not sufficient without practice God must make vs to walke in the way wee know Our knowledge will bee a dittay against vs if wee walke not in the way wee know Luk 12 47 for hee that knowes the will of his master and doeth not the same shall haue double stripes For thou art the God of my saluation The Argument by which hee would moue God to teach him his wayes is taken from the person of God whom hee calleth the God of his saluation and his owne person who is saued in that hee beleeues in him and the adiunct of faith which is constancie and perseuerance all the day The Argument is taken from the Office of a Sauiour to guide them whom hee hath deliuered and saued but thou hast saued mee therefore guide me Doct. All in condemnation without Christ First in that hee calleth him the God of his saluation hee would let vs see that we are all in condemnation without Christ all are inclosed vnder sinne that God might be mercifull to them Rom 11.32 Doct. No man or Angel can saue vs but God Psal 3.8 Psâ—l 71.19 Psal 136.11.13 c. And vvhere hee calleth him the God of his saluation hee importeth that it was not in the power of Man or Angell to saue him but in Gods who behoued to take it vpon himselfe to deliuer him from temporall and spirituall dangers Saluation onely belongeth to the Lord What God is like our God who deliuereth vs from our enemies as hee brought the Israelites out of Egypt led them through the red Sea fought all their battels rebuked Kings for their sakes What euer deliuery comes to vs comes by God whateuer instrument hee vseth in the same he saues vs and not wee our selues neither chariots nor horses Note The consideration of this should moue vs to be thankfull to him Moses Ioshua Sampson c. were typicall Sauiours but God was the great Sauiour who saued his people Next if God be the onely and sole Sauiour of our bodies in sauing them from diseases and of our liues in sauing them from our enemies should any seeke saluation to his soule but from him for if a temporary deliuery cannot come but by him what deuillish doctrine is it to teach that saluation can come by any other Seeing then saluation onely belongs to the Lord let vs runne to him and seeke it at his hands who is onely able to performe and bring it to vs. Seeke it not at Saints but at the King of Saints In thee doe I trust There is described the powerfull instrument apprehending Gods mercies euen faith adorned with his chiefe quality Constancy crowneth all our vâ—rtues constancy for all the day signifieth as much as continually for there is no vertue in man which can be responsable to God if it be not ioyned with constancie Ye must wait patiently beleeue confidently seeke knocke aske hold vp your hands without fainting strengthen your weake hands and feeble knees Gen. 32.24 He abode with Iacob the heat of the day and the cold of the morning God and shrinked not till the Lord came at last and we must abide to the end of the day of our life Many begin in the morning of their
youth to seeke God who forsake him in the euening of their age The day hath a morning a noone and an euening-tide so hath our age a youth a middle age and a declining time blessed is he that perseuers to the end and till his later breath constantly depends on God and leaues him not for certainly that man shall haue the crowne of eternall glory VERSE 6. Remember O Lord thy tender mercies and thy louing kindnesse for they haue beene for euer IN the preceding words Dauid first prayed that God would deliuer him from shame and contempt next that hee woud teach him his wayes Doct. and now he desires that God would haue mercy vpon him and pardon him his sinnes No assurance of the remission of sin till God put his law in our hearts Marke by this his order in prayer how first hee desires that God would teach him his law and then that he would put away his sinne for we can neuer get assurance of the remission of our sinnes till God put his law in our heart After these dayes Note saith the Lord by Ieremy I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more euery man his neighbour and euery man his brother saying Know ye the Lord for they shall all know me from the least to the greatest of them sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more Which the Apostle to the Hebrewes reciteth word by word Doctr. For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes Knowledge of sinne comes before remission of sinne and in his heart a sorrow for it and then he putteth it away and forgiues it Therefore let vs try what sight and sense of sin the word of God hath wrought in vs that we haue a certificate to our conscience of the remission thereof Ps 107.20 He sendeth his word and healeth them He sent Nathan to Dauid and then pardoned him In these two verses he thrice repeateth the word remember not that there is any memory or forgetfulnesse in God as in man for time makes man to forget but God changeth no time absence makes vs forget but all things are present to him memory hath a seat in mans braine which being perturbed it fayles God is all memory But he is said to remember or forget How God is said to remember Gen. 8.1 and 19.29 Gen. 30.22 when by visible tokens of doing he sheweth his fauour or displeasure to man As he remembred Noah when the flood diminished Abraham when he saued Lot and brought him out from Sodome Rachel when he made her conceiue and Anna 1 Sam. 1.19 when he granted vnto her her petition Thy tender mercies and louing kindnesse First he craues at God that he would remember his mercies which is the first thing wee should seeke at God for if we get it as said Iacob wee get all things Gen. 33.11 Mercy against merit And hereby it is clearly seene that hee disclaimes all merits for albeit he fought the Lords battells gouerned his people by the word and sword in executing iustice prayed and praised God continually fasted and bestowed almes on the Saints Psal 16.2 yet he confesseth they cannot extend to God Vse which refuteth and damneth the foolish Papists who pretend merits Of confutation of the Papists merits but commit murthers and adulteries and yet with open mouth they cry merits merits Hee amplifieth Gods mercies by three names mercies benignities goodnesse benignity twice repeated see how highly hee doth esteeme of Gods goodnesse when hee cannot finde termes sufficiently to expresse them A liuely representation of the Trinity But these three liuely represent vnto vs the Trinity the Father the fountaine of goodnesse yea goodnesse it selfe the Sonne mercie supplying our misery the holy Spirit benignity and bountifulnesse gratiously working and bestowing these things which the Father and Sonne giue The goodnesse of God is the fountaine begetting mercy and mercy bringeth forth benignity Let vs learne by this that whateuer commeth to vs must either come out of the fountaine of Gods mercy or else it is a curse not a benignity but a malignity Many say Who will shew vs any good thing Psal 4.6 but Dauid sayes Lord lift vp the light of thy countenance on me We should imitate the three properties of the Trinity These three properties of the Trinity all Christians should imitate the goodnesse of the Father the mercy of the Sonne and the bountifulnesse of the Spirit that in so doing they may haue society with the Father Son and Spirit I know thee to be a good man because thou art not cruell but mercifull I know thee to be mercifull in that thy hand is bountifull thou giues and distributes to the poore Psal 112.9 thy righteousnesse endureth for euer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachamim signifieth bowels which are the seats and places of the fatherly and motherly loue and therefore the children are called parentum viseera the bowels of the parents which phrase the Apostle writing to Philemon both in the 12. and 20. verse expoundeth spiritually Thou therefore receiue him that is mine owne bowels and in the 20. verse Comfort my bowels in the Lord. Esay 49.15 Can a mother forget her child c yet the Lord cannot forget Israel Ps 103.13 And as the Father pitties his children so the Lord hath pitty on those that feare him So we see hereby how deare and neere we are to Gods very heart that we haue a place in his innermost affections But when hee speakes of mercies and benignities Infinit miseries haue need of infinit mercies he speakes in the plurall number because as our sinnes and miseries are infinit so we haue need of infinit comforts and pardons he is called the father of mercies For they haue beene for euer 2 Cor. 1.3 Gods mercies are eternall A faire commendation of Gods mercies from the eternity thereof His mercies had no beginning as himselfe had none and shall haue no end Fâ—om euerlasting to euerlasting thou art our God For as the Ocean and maine Sea Psal 100. Simil. can neuer be exhausted but it would furnish water to all the world if euery one should bring vessels to draw water there from So if wee had faith and prayer to seeke grace from God he is all-sufficiâ—nt in himselfe to furnish vs all which makes Dauid to cry in one Psalm tweÌ„ty and sixe times Psal 126. thy mercy endureth for euer Mat. 16.18 Therefore we may build our faith on it as on a strong Rocke that the gates of hell cannot preuaile against vs for euery thing earthly on which we repose is subiect to mutation and change All things change God onely immutable
and this sense failing him for a while he desireth that it may be repaired and restored to him And God iustly dealeth this way with men For when they abuse the time of his gracious visitation he letteth them feele themselues what they are without him Therefore he is glad to seeke now with the prodigall sonne a restitution of the thing losed Stablish me He craueth now the gift of confirmation as though he would say Albeit thou wouldst bestow all the former benefits of remission of my sin of sanctification and ioy proceeding therefrom yet I am likely to lose them vnlesse it would please thee to confirme and strengthen me to the end Therefore he craueth to be stablished by the Spirit and he addeth an epithete to that Spirit calling it his free Spirit Our Lord was reproched for his frequencle with sinners they called him a drunkard because he dranke with them Luk. 2.16 and a glutton because he eated with them Who would reproue a Physitian which frequenteth with patients and who would reproue a Preacher who haunteth and conuerseth with penitents Simil. not to peruert but conuert them Thy free Spirit He letteth vs see that this stabilitie commeth by no other meanes but by the Spirit of God as oftentimes he doth make mention in this Psalme The title which he giueth to the Spirit is a free Spirit The Spirit is free in himselfe neither can he be limited so those who haue him cannot be bounded by any humane deuice or presumption The Spirit is free in himselfe The winde bloweth whither it pleaseth and shall not the Spirit haue libertie to blow whither he pleaseth Nâ— man seeth the wind yet it bloweth and ouerthroweth great houses and trees and yeâ— they will binde the word of God This 〈◊〉 speake not that I would wish any to pretend the Spirit and alledge for whatsoeueâ— thing they say a warrant of the Spirit thuâ— keeping that libertie to be a pretence anâ— sauegard of their imaginations as the Anaâ—baptists say but there is no warrant foâ— such riot for the Spirit seeketh nothinâ— â—ut by the word Christian libertie is to serue God Neither can this Christian libertie be a â—retence for Atheists who vnder couert of Christian libertie doe what they please â—pend their time in all maner of riot Our â—ibertie is to serue God not sinne from the â—ondage whereof we are made free Verse 13. Then shall I teach thy wayes vnto the wicked and sinners shall be connerted vnto thee NOw followeth his promise 1. that he will be a Preacher 2. to whom to the â—icked 3. what shall be the effect of his laâ—ours sinners shall be conuerted to God Then shall I teach the wicked He mindeth â—ot to hide his talent but to put it forth to â—is masters aduantage So this is a sure mark of one who hath Gods mercie that he will â—ot keep it priuate but publish it and make 〈◊〉 knowne to others Which is a dutie neâ—essarily craued in vs Doctrine Euery Christian should coÌ„municat their gift for the profit of the Church that we should be digent to communicate our gift to the vtitie of the Church Worldly men put out â—eir mony for their owne aduantage and â—ould not spirituall men put forth the â—ords gifts for his aduantage Dauid a Kiing is not ashamed to be a teacher of repentance and mercie which he felt himselfe So none in all the world should be ashamed of the holy ministerie Saint Paul saith None should be ashamed of the holy ministery 1. Cor. 9.16 Noâ—… Vae mihi si non praedicauero Wo be to me if I preach not the Gospell Those who are ashamed to preach publish their sins let them be ashamed to sinne Thy wayes But what is his text he teacheth thy wayes not mens traditions which can in no wise either assure or pacifie the conscience Dauid was not so bold to put in his wayes with Gods wayes Gods ways are the wayes prescribed in his word Godâ— wayes are the ways prescribed in his wordâ— which are perfect iust and holy wayes Buâ— when men will bring in the altar of Damaâ—cus opposing it to the true altar they remember not that God brought leprosâ—… on the Kings face 2. Kin. 16.13 till he was expelled ouâ— of the Temple This is a rule to Prince that they teach the people and make theâ— to be taught onely the wayes of God anâ— bring not in mens traditions and make mixture of them with the holy Scripture which here Dauid shunneth But whom teacheth he The wicked siâ—ners those who are in the very bonds anâ— hands of the Diuel these be the proper mâ—…er vpon which Gods word worketh Hypocrites set not by such lessons but poore miserable creatures who see by the word that they are worthy of hell then they are touched with a remorse and would be very glad to go to heauen So the physicke is lost which is not bestowed on such as are sensible of their owne sores And sinners shall be conuerted vnto thee He perswadeth himselfe that his doctrine â—hall be effectual forasmuch as it shal work â—he conuersion of sinners The word can doe more then any thing Esa 53.1 Rom. 1.16 O the wonderful â—ower of Gods word that it can do that which all the world could not do It is the â—rme of the Lord To whom is the arme of the Lord reuealed saith Isaias It is the power of God to saluation saith Paul No doctrine â—an worke faith in man but the worke whereto it perswadeth him not forceth â—im ConuersioÌ„ presupposeth auersioÌ„ Conuersion prefupposeth auersion The â—se of the word is to conuert them that are â—uerted or perueted as the shepheard brinâ—eth home the wandring sheepe Which â—eerly argueth the necessitie of the word â—nd teachers thereof so profitable as withâ—ut which sinners cannot be conuerted to â—od for no other instrument can conuert them and they cannot conuert themselues This teacheth Ministers to be diligent in their calling if they would shine as starres in heauen Dan. 12.3 they must labour to conuert sinners Verse 14. Deliuer me from blood O God which art the Gods of my saluation and my tongue shall sing ioyfully of thy righteousnesse HAuing before so often begged pardon for all his sinnes in generall he now particularly confesseth which of all his sins grieued him most The shedding of innoceÌ„t blud Dauids greatest sin which he setteth downe to be innocent blood and therefore he craueth to be deliuered from the burden of it from the terrors of an accusing conscience the cries which it sendeth vp to God This verse hath a petition and a promise In the petition two things 1. of whom he beggeth this petition 2. what he seeketh to be deliuered from blood O God the God of my saluation His doubling and repeating the name of God sheweth vnto vs that he taketh hold on God with both his hands and it declareth his vehemencie and earnestnesse
in his suite at God that he might be deliuered from that blood And all his suites he directeth onely to God Foolish Papists God helpe you When he calleth him the God of his saluation he cleerly sheweth to vs that he hath no saluation either of his body or soule but onely of God who will not giue his glory either to man or Angell When he saith My saluation he applieth saluation to himself and doth not imply and infold his saluation in generalitie thinking it presumption to certifie himselfe of his saluation We can haue no comfort vnles we be perswaded of Gods mercie Dauids petition as the Papists say For what comfort can we haue in life or death if we be not perswaded of Gods mercie and fauour not that we presume of our merit but perswading vs of his maiesties constancie and truth Deliuer me from blood His petition is to be deliuered from blood both from the guiltinesse which he had contracted by his murder as from the terrors of his conscience as also from the punishment threatned by Nathan that blood should neuer depart from his house and finally from future blood that he neuer fell into it again 2. Sa. 12.10 as God deliuered him from the blood of Nabal by Abigail And this is a great deliuery 1. Sa. 25.33 that we do not euil as we ate commanded to pray Deliuer vs from euil Mat. 6.11 that we commit no sin and when we haue done euill it is a great deliuerance when God freeth vs of the guilt of it the condigne punishment But ouâ— greatest comfort is when we are kept from doing of it as Ioseph and Susanna and it is Gods greatest honour when we are deliuered from the punishment which we haue deserued for committing such euils From blood He both committed adultery and murder but he is more touched foâ— the one then for the other Adultery is euiâ— because it defileth and defaceth Gods imagâ— in man Murder woâ—â—e then adultery but murder destroyeth his image And there is no sinne more odious in thâ— sight of God then blood for which causâ— he banished Cain from his presence Gen. 4.14 Gen. 6.5 he destroyed the first world which was full oâ— crueltie he remoued Saul from his kingdome 2. Sa. 21.1 who slue the Priests and the Gibeonites he remoued the Crowne from thâ— house of Ahab and dogs licked his blood Kings should pray with Dauid 1. Ki. 21.38 to keepâ— them froÌ„ the blood of innocents for blooâ— shall be in their house Nota. And often those whâ— liue in blood die in blood and make 〈◊〉 bloodie testament according to thaâ— of the Poet Ad generum Cereris sine caedet sanguine Discedunt reges sicea morte tyranni The word in the originall is bloods in the plurall number Why called bloods in the plurall number For such is the atrocitie of that sin that one is weightier then a thousand weights of Lead So soon as it is shed so soone doth it defile the shedder as the purple dieth the cloth It seemeth well coâ—oured when it is shed but within a litle time it becometh so thicke and black that a man would abhorre to behold it therefore it is called bloods Leu. 7.27 The Lord in the Leuiticall law forbad his people to eate any flesh with the blood Nota. that the detestation of beasts blood might make them so much the more to abhorre the blood of man wherein his life standeth Blood hath a crie Gen. 4.10 Gen. 4 10. The voice of thy brothers blood crieth Who so shedeth mans blood his blood shall be shed which is either by the iustice or by reuenge and repaiment The auengers of blood are admitted by the law Now mens hands are full and foule with blood The earth is drunken with blood In her wings there is found blood Polluted with blood Lam. 4.14 Full of blood Ezek. 9.9 22.2 23.27 Blood hath touched blood Hos 4.2 Ioel 3.19 Mica 7.2 Nah. 3.1 Hab. 2.12 Mat. 23.35 Ioel complaineth of them that they shed innocent blood Micah Nahum and Habakuk pronounce a woe to them that shed innocent blood And Christ bringeth together all the blood shed from Abel to Zechariah Mat. 27.8 The Iewes bought Aceldema a field of blood Reu. 8.8 Their feete are swift to shed blood The third part of the sea shal be blood God will reuenge the blood of the Saints So I see from the beginning of the world to the end thereof Innocent blood is hath bin shal be shed innocent blood hath euer bin is and shall be shed but namely the blood of Gods dearest children Sanguine fundata est Ecclesia sanguine creuit sanguine finis crit Let vs then thinke it no vncouth thing when we see innocent blood shed so abundantly that the streets of Ierusalem are filled and like to be more filled with the blood of Gods Saints And my tongue shall sing ioyfully of thy righteousnesse He promiseth to be thankful vnto God for it becometh righteous men to be thankfull Psal 33.1 Sinne tooke away the vse of his tongue now grace restoreth it The tongue is a noble instrument and as it were a bell hanging in a high place It is a shame it should not be occupied in sounding and much more shame that it should be ill occupied in sounding euill things It is best vsed when it soundeth Gods praises Nota. who formed it The tong is best vsed when it praiseth God As the golden bell of Aarons garment sounded so should our tongues sound Gods praises if we be his Priests This condemneth two sorts of persons Simil. one Those are to be condemned who do not speake for God who neuer speake any thing to Gods honor thinking they are well discharged when they do not openly blaspheme or speak vilde speeches out of the filthy groues of a polluted heart although they heare others and cannot open their mouthes to rebuke them being ashamed to speake for the Lord and glorifie him by maintenance of his truth Those are to be condemned who speake against God The other sort is more to be condemned who open their mouth daily to lies blasphemies slanders But be assured that if for euery idle word we are to be countable much more for euery wicked speech we shall be answerable to God at the last day Mat. 12.36 Shall sing ioyfully He is not content to say shall speake For the more vehement intention of the minde kindled vp with ioy maketh the tongue to burst out in Psalmes hymnes and spiritual songs to stirre vp thy selfe and prouoke others with greater delight and pleasure to praise God This sweete singer of Israel answereth to his name when he singeth sweete songs and ballads to the praise of our sweet God So much in this are those to be condemned Against those that sing profane balads who sing profane baudie songs to the
that is that the sacrifices of old could not worke by themselues remission of sinnes but onely did represent and prefigure the onely sacrificâ— of our Redeemer Then as he saith truly their sacrifices ex opere operato by the external working of them cannot giue remissioâ— of sins What reason then hath he to affirm that the Sacrament of the new Testamen conferreth grace by the very externall giuing thereof Lorinus against himselfe seeing that same thing waâ— prefigureted by their sacrifices which is represented by our Sacraments that is Christâ— blood both in Baptisme and in the Lords Supper Verse 17. The sacrifices of the Lord are 〈◊〉 contrite spirit a contrite and broken heart O God thou wilt noâ— despise WHen he hath remoued that which God misliked and refused now he placeth that which God liketh and receiueth that is the sacrifice of a contrite spirit In the plurall number called sacrifices that is this one for 〈◊〉 A broken heart is such a heart which is humbled through a sight and sense of sin What a broken hâ—arâ— is For it is needfull that as we haue worne our heart by finne so our heart should be worne againe by repentance and sorrow for sinne and that we should take paines to subdue our hearts and all the thoughts thereof and bring them captiue to Gods obedience That is that poore spirit of which Matthew speaketh Mat. 5.3 Esa 66.2 Isaias speaketh of the spirit that trembleth at Gods word Why sacrifices in the plurall number This caus d Dauid to put the word sacrifices in the plurall number that he might expresse the better that one contrite heart which is the sacrifice of repentance alone suffiseth for all legall sacrifices If he had said that a contrite heart is a sweet smelling sacrifice they might haue excepted that so are many others as the papists do mixe their works with the grace of God But Dauid excludeth purposlie all sacrifices and sheweth that what euer sacrifices God respecteth are comprehended vnder a penitent heart beleeuing in Christs bloud and seeking mercie for the same This sort of people are called mourners in Sion who mourne to God for their owne sinnes and the sinnes of the people who powre out their heart with their teares to God who doe lament for the affliction of Ioseph Oh what cause haue we to lament this day for our sinnes and to breake our hearts for the persecution of the Church in euery place Let our feasting be turned into fasting our laughter in teares Mourne with Ieremiah for the desolation of Sion Nota. A contrite and broken heart thou wilt not despise Here he encourageth the penitent sinner who may be affraied to appeare before the Tribunall of God in regard of the conscience of his sinne and be feared that God will not accept him howsoeuer he be humbled Him here he encourageth God will not despise a troubled heart yea rather he will like it and manifest his skill in healing and comforting it God liketh a troubled heart To which agree all those places in Isaias which comfort the Church those sweet inuitations of Christ to the laden and wearie to come vnto him and to those that were athirst and he that calleth vpon vs will not reiect and cast vs away The Lord is nigh to them that be of a contrite spirit Psal 144.8 Who speake to him in the bitternesse of their soule Iob. 10.1 Crying like the Dragon or Ostrich Mich. 1.8 Who cry wonderfull being ouercomed by the Elephants As Saint Ierome saieth who slay their affections and offer them as a sacrifice to God as the Magdalen Peter other Saints who forsake their former lusts and say with a certaine young man who being temped by an harlot and seeming to be ignorant who she was she said ego sum it is I he answered ego non sum it is not I for he was conuerted by repentance If thou would prevaile with God Pro. 23.26 giue him thine whole heart if thou doe any thing for God doe it with thine heart 2. Chro. 31 21 seeke him with thine whole heart loue him feare him pray to him turne to him obey him with thine whole heart Deut. 10 12. Rom. 6.17 Ier. 32.40 Ioel. 2 12. Psal 119.145 Their heart is deuided saith the Lord of hoste now shall they perish Hos 10. â— God is one and vndeuided and craueth an heart one and whole in affection and rent onely by deâ—ection nothing can breake God but a broken heart The string can bow the bowe the fire can temper and molifie the steele the goates bloud the adamant and the heart contrite can moue God saith Mantuan in these verses Virga recens Zephyris neruo curuabitur arcus Igne chalybs adamas sangnine corde Deus Finallie obserue that albeit repentance doth make a contrite heart and as I said before we should take such paine on our contrition that we should not let any thought of our heart escape vnrepented mourned for yet the onely hammer which must burst our soules is the word of God The word of God bruseth the heart which bruseth the rockes of a stonie heart Simil. and maketh an heart of flesh And as out of rags being brused is brought forth fine paper so is a troubled heart brused with sorrow for sin turned into a gratious subiect whereinto God may worke and write his law And as the poole of Bethsaida being troubled Ioh. 5.4 brought health to mens bodies so doth the conscience afflicted by God bring certaine health and saluation to soule and body Saint Ambrose sayeth that repentance is so difficult and hard a matter that he hath oftner found mo who liued innocently then who did truely repent It is written of Augustine that he caused the psalmes of repentance to be put on the wall ouer against him before he died and reaped aboundantly reading them ten daies at which time none came to him but either the phisitians or his refreshment Seeing therefore God liketh this sacrifice of a contrite heart without which none other thing will please him let vs take the bests of our affections seperate them from their olde pleasures to God bind them by the coards of the word lay them downe at his feete and slay them and that sacrifice shall please him offer thy selfe a liuing sacrifice and be assured God will accept of thee and neuer reiect thee not thine offering other sacrifices die being offered Nota. but we by offering our selues to God yet liue Verse 18. Be fauourable vnto Zion for thy good pleasure build the walles of Ierusalem HE hath prayed for mercie to himselfe now he praieth for the Church which he hath offended by his sinne and vpon which he had brought such euills that it would please God to be mercifull to her â—uild vp her walles and repaire her ruines No man can truely pray for himselfe vnles he pray for the church No man can truely pray for
himselfe â—nlesse he pray for the Church also as Daâ—id doth in many Psalmes If a man be a â—ensible member of the body it is not posâ—â—ble but the euills which befall to any one â—ember let be all touch not him to the heart as it were done to himselfe In this verse are three things contained first for whom he prayeth for Sion and Ierusalem secondly what he suiteth Gods fauour thirdly out of what ground for thy good pleasure But before we enter to any of these particulars we haue some generalls necessarely to be marked The chiefe care of princes should be for the Church First that the chiefe care of Princes should be the weale of the Church The Church is as the heart in the body which being troubled of necessitie the body must be in danger if ye loue your head keepe your heart The Church nurisheth the heart bloud of Christ in her bosome The Church is as the heart the rest of the members haue also their owne offices but she hath the chiefest office being the most noble part and who should maintaine her more then the head who hath all the sences infixed therein and from which all the members sinewes and veines take their life And what greaâ—er honour can they haue then to be nursing fathers of the Church If a king concredite his child and his first borne to be nourished by any of his subiects may not that subiect thinke he hath gotten great honour Simil. and may expect for his trauell great commoditie and when a king hath receiued Gods first borne for Israel is his first borne in his custodie may he not thinke he hath gotten great glorie and if he neglect his first borne shall he not receiue great infamie Those who are greatest officers in a kingdome as Chancelour Chamberlane President Secretarie and men of estate are in greatest estimation and credite and shall not great men thinke they are greatlie obliged to God who hath made them administrators of his kingdome whose standing is the weale of the Church the principall eâ—tate of their Common-weale if it stand then they stand if it fall they fall for their subiects obey them more for conscience then for any terrour or feare of their lawes Then it is best for them to be religious and to propagate holie religion for their owne standing The Romans wrought more by religion then the sword The auncient Romans Lacedemonians Athenians were most carefull of religion â—ecause they affirmed that they wrought more by deuotion then they were able to â—oe by the sword This was their good poâ—cie as Plutarch amplie reciteth in his Historie Then when Princes inuade religion and draw the people to atheisme see if they be not gratest enemies to themselues to their estate and posteritie The Turke and other polititions may giue Christian princes sufficient proofes of this my assertion as also if examples of Dauid Let princes follow Dauids example Solomon Iosias Ezechia Constantine Theodosius may moue them whose posteritie hath brought eternall renowne vnto them and if not let Iulian affray them and wicked princes like vnto him The care of religion a princes chiefest safeguard The care of religion and to be a religious prince is the greatest safeguard to a prince For religion hath Gods maintainnance and God hath shewen his mightie hand for Ezechia against Senacherib and for Dauid against all his enemies for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies and for our dread Soueraigne Lord King Iames Princes religious bring wealth to their subiects against all the horrible and monstrous designes of his enemies Princes maintaining religion bring great wealth to themselues and to their subiects as Solomon did when gold was as dust and siluer as the stones Next 1. King 10.21 the Church being vnder continual danger should be helped by princes The Church being troubled should be helped by princes Since the Church is the princes depositum which God gaue to their custodie they ought to haue a chiefe regard of her The fatherlesse widow and orphans are concredited to them much more they should defend the Church because the deuill and his instruments and her fight against her and who should maintaine her but princes who are set in authoritie onely for her cause to debate and take her part against all the world Her enemies are more then notorious she was neuer at rest her enemies are assaulting her continually hell hath broken loose against her in these latter daies princes haue put their diadems on the hornes of the beast people are rageing And seeing that eternall spouse of God is so hated of the world should not princes with Dauid procure her welfare euen to their vttermost Princes who would fight well must pray well Princes must by prayer and power support the Church Prayer hath more power then armour Therefore princes who would fight well must pray well Moses did more with his hands lifted vp to God then Iosua did with his sword Exo. 17.11 Gen 32.28 Israel wrestled with God gat his name by prayer for otherwaies he could not haue preuailed with such a maiestie Therefore princes who be athiests can neuer be good to the Church and no maruell because they know not what prayer is Wicked princes cannot abase themselues so low as to pray to a superiour but Dauid who will be renowned for euer not onely prayeth but biddeth the people pray for the peace of Ierusalem In a word the chiefe armour of the Church and all Church wardens and Church defenders are spirituall Arma militia non sunt carnalia The weapons of our warrefare are not carnall but spirituall Be fauourable vnto Zion He prayeth for Sion and Ierusalem this is a noueltie should the king pray for the Church I thinke the Church should pray for the king Yea but this king thinketh that all his prosperitie standeth in the weale of the Church and therefore he as the most principall member thereof prayeth for her What Sion and Ierusalem were and what they signified The Church is represented by the names of Sion and Ierusalem Sion was the mountaine vpon which the fort and Temple were builded Ierusalem was the cittie But these two haue spirituall interpretations being shaddowes of things to come as all the Fathers confesse Sion was a mountain in the holy land which the Lord loued more then all mountaines He might haue chosen Olimpus for height Basan for fatnesse And what was Sion it is to be seene yet there are many bigger stronger and fairer mountaines in Scotland then was Sion I will compare it to Authur-seate at Edinburrough how commeth it to passe that the Lord chooseth it before all mountaines What but because he loued it and made it a place of his habitation there he built a Church out of it he will let the law yea the Gospell came to all nations mount Sion is a place so firmely fixed
by Gods prouidence that it shall neuer be moued So is the Church a number indeed obscure and base in comparison of other people but so sure by his power that the gates of hell shall not preuaile against her for Sion is a watch tower specula and the watchman of Israell standeth on the top thereof who can take it or do it wrong she seemeth weake in comparison of mighty mountaines who leaped and scorned her yet she standeth and they are all fallen for they exalted themselues by their pride and power but she abideth strong by the strength of God and the arme of the Almightie We haue now left mount Sinai which is in Arabia where was earthquake and thunder and are come to mount Sion the Church in the Gospell where is peace and grace So our estate is better then theirs was firmer then theirs for God hath chosen it to be euerlasting What doe ye then thinke of those persecutions and nouations in the world nothing for the Church but extremitie her enemies are seeking to roote her out but let these murthers of Caines seede beware of themselues let God roote out their seede Our mountaine is fixed by God which cannot be mooued and that little stone which came out of the mountaine without hands shall bruise that golden image in peeces Therefore let vs build our selues vpon mount Sion and not on the sand of mans inuentions that we stand in the euill day and be approued of God reioyce therefore daughter Sion for thy foundation is in heauen they shall inuade heauen and pull Christ from the right hand of his Father before they ouerthrow thee Let them build vp their towre Babel but God will confound their languages when the gates of hell cannot ouercome her the sword of princes shall destroy her Ierusalem The name Ierusalem importeth a vision of peace a vision or a sight Ierusalem a vision of peace for there is neither sight nor light in all the world but blindnesse and ignorance as there was no light in Aegipt for three daies but a palpable darkenesse except among the Israelits in the land of Goshen Exo. 10.23 so there is no knowledge of God or Christ the light of the world to be found in all the earth but in the true Church of Christ Then as there is a great difference betwixt a blind man who seeth nothing and a seeing man as great difference is there betwixt one who knoweth Christ and an ignorant These ignorants blinde leaders of the blinde doe not see this peace of Ierusalem This peace is onely in the true Church â—t groweth where grace groweth which two are inseperable Gal. 1.3 grace and peace was the â—alutation of Saint Paul which he wished to â—ll the Churches this peace is first with God by the peacemaker Iesus Christ next â—n a tranquillitie of the conscience after reconciliation and last with all men There 〈◊〉 no peace to the wicked saith my God Esa 48.22 Therefore dwell in Ierusalem and ye shall see peace Be fauourable 2. What he craueth to the Church euen that God would be fauorable to her and that he would build vp her walls as he saith in the 132. Psalme Peace be within her walls and prosperitie within her palaces The Church can neither prosper in peace or warre without God blesse her The Church haue palaces for peace and walls for warre he prayeth the Lord to blesse her in both for neither can the Church of God flourish in peace neither be victorious in warre vnlesse God blesse her in both estates To be fauorable to Sion is to giue her tokens of his good will and of his comfortable assistance 1 A speciall token of Gods fauor when the Church hath good gouernours This is a token of his fauour when he giueth her good gouernours and heads both in Church and policie And againe a signe of his wrath when he giueth her such as Saul and Achab wicked and euill gouernours The next token of his fauour is prosperitie when the Gospell hath free passage 2 When the Gospell hath a free passage the worship of God is inlarged heretiques are put away true teachers are diligent and vigilent Thirdly when vnitie is in the Church and all are in one mind 3 When vnitie iâ— in the church then God is among them but when God hath casten them off all are rent and spoiled religion decayeth heritiques increase Sathan hath gotten the vpper hand Gods Church is miserablely spoiled by wolues and foxes troublers of the Lords vine Build the walles The second part of his prayer is for the walles that they may be builded for Ierusalem is not onely a citie for peace but to be prepared for warre she hath not onely pallaces but castles towers fortresses and walles and therefore Dauid craueth that these might be built vp againe First see what are these walles Secondly whereof they are builded Lastly who is the builder What are the walles The Church of God is a fortefied towne which must haue defences to resist the enemie for the deuill and â—ll euill men princes wise men gentiles â—ewes are conspired against the citie of God therefore God fortifieth his citie with al necessary defences which may hold â—ut the enemie The Church hath walls inuisible visible The walles are too fold inuisible the protection of God which the world seeth not for the Lord is a wall of brasse about his Church to repell her enemies and a wall of fire to burne them also he hath his Angels who pitch their tents about his holy and chosen ones 2. Kin. 6.7 there was horses of fire compassing Elizeus The outward and visible walles are made of a number of liuely stones compacted together by the morter of loue strongly resisting all the enemies of the Church for that vnitie of the Saints strengthen them by the power of their God Boni enim ciues mania ciuitatis good citizens are the walles of the citie And vpon these walles compassing them on all sides be bulwarks whereupon are set the canons of the word of God mighty in operation destroying the enemies the censures of the Church namely excomunication which being lawfully led is of greater power to subdue the enemie and resist him then all the power of ciuil authoritie The sinnes of princes and people make great gaps in the walles at which the deuil and enemies of the Church and wolfes enter and destroy the Lords vines They with Tobias and Sanballat stay the building of these walles Neh. 42. and are striuing to build the walles of Iericho which were forbidden by Iosuah to be redefied vnder a great curse 1. Ki. 16.34 which lighted on Hiel the Bethelite in the daies of Achab pitie is it to see the princes of this world so much enfeebling Ierusalem to strengthen Iericho Dauid crieth to God that he would build them whose power is greater then all the worlds who as he hath