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
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
haue many enemies some are secret some are open but who are they none but the Deuill and his children the Dragon pursues the seed of the woman Reu. 12.17 Next obserue their malitious nature they reioyce at the euill of Gods children Simil. and doe leape for gladnesse The Flies and Eagles liue on the sores of beasts so doe the wicked reioyce at the euill of Gods people Doct. The wicked alwaies reioyce in euill Reioyce not ouer mee my enemy I haue fallen I will rise againe Thirdly hee would not feed their eyes with his losset The ioy of the wicked is euer in euill either in their owne or other mens sinnes they sleepe not till they sinne they eate not but in sinne with gluttony they sleepe in vvhoredome they go to murther oppression or stealing VERSE 3. So all that hope in thee shall not bee ashamed but let them bee confounded that transgresse without cause Doct. The benefits of Christians are common SO all that hope in thee He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ for their euils and their goods are common neither should vvee seeke any thing to our selues but so farre as it may redound to the good of the Church and her comfort For as a ring on the finger adornes the vvhole body Simil. and as the hurt of the finger anoyeth it all Doct. Shame sent to the wicked as to the right owner so doth the good of one member reioyce all and the hurt of one offend all But let them bee confounded that transgresse with out cause Now shame is sent to the right owner the vvicked 1. They transgress vvho are described by two marks first they are perfidious and forsworne no bond can bind them they are a false generation trust them not vvhen they are vvith Iudas kissing thee then are they betraying thee â—uk 22.47 Ioab said to Abner in peaceable manner Sam. 3.27 how doe you my Brother in the meane time had a dagger priuately wherewith to kill him Without cause The next marke is vvithout cause they are not able to qualifie any iniury that euer they haue done What hath the righteous done Psal 11.3 saith Dauid They liue vpon suspicions apprehensions and iudge others after their owne false nature Note a great comfort to establish thy conscience in thy sufferings Doctr. thine innocencie Innocencie a great comfort in time of trouble vvhich maketh thy afflictions light and thy burthens easie VERSE 4. Shew mee thy wayes O Lord and teach me thy pathes SHew mee This letteth vs see how that naturally vve are ignorant of the vvaies of God Doct. Wee are naturâ—lly ignorant and therefore Dauid vvould bee taught of God Hee craued in the first three verses to bee freed of shame and now hee craues the meanes by vvhich he may bee dâ—liuered euen Gods vvord which â—s the onely preseruatiue from shame And â—herefore it often commeth to passe that vvhen men are brought to be open spectacles of shame Doct. they doe confesse it was not the present accident wherein they are taken The contempt of Gods word the cause of shame but the contempt of Gods word And this should teach vs to loue that word and follow it to the end vve may be kept from shame which maketh greatly against the Atheists and Papists of our Land Vse Against contemners of the worâ— of God Simil. Ioh. 3.20 The Parâ—â— who contemne the blessed word of God they are as Owles flying the light of the day Qui male facit odit lucem hee that doth euill hateth the lâ—ght In this verse are contained 1. the person whom he implores Iehouah whom he describeth leading him teaching him receiuing him in fauour and nourishing him 1 in the 4.5.6 7. verses 2. What hee seekes Godâ— wayes 2 3. By what meanes Teach me and lead mee 3 4. the reason 4 Because thou art my God and I trust in thee Dauid a Kâ—ng and a Prophet craues to bee directed by God to the effect and end hee may direct the course of his life well and of all his Subiects which was Solomons choyce 1 Kin. 3.9 Lord giue me wisedome to go in and out wisely before thy people So should Pastors doe Who would bee a good Master Doct. let him be a good Apprentice this same should all priuate Christians desire All should desire to be taught by by God in his wayes Two contrary waies that God would teach them that way which will please him best euen his owne wayes Thy wayes This presupposeth that there is another way which is the way of sinne as there are two places and ends heauen and hell so are there two persons sheepe and Goates two wayes the broad and narrow two words Ios 24.15 come and depart I with Iosua set before you life or death the right or wrong way chuse or refuse All men are going but there is onely one Gods way the Kings hie streete many by-wayes All thinke they are going to Heauen Iewes Turkes Papists Atheists but try if thou be going thereto by that vvay which God hath set downe to thee trye which is the ancient way the true and liuing way Brigands and false guids may deceiue you and leade you to Samaria but the way of God is set downe by Christ 2. Kin. 6 19. The wrong way as the Prophet led the Aramites Ioh. 14.6 Pâ— 119.35 I am the way the truth and the life no man comes to the Father but by me euen through the vale of his flesh thus he steps through Christ Dauid prayes vnto the Lord that hee would direct him in the path of his commandements for therein was his delight and Isaias saith God will teach vs his wayes Isai 2.3 and we will walke in his pathes Faith and Loue two feet whervpon wee must walk There bee two feete whereupon wee must walke euen Faith and Loue which two will carry vs to heauen without Faith thou art lame of thy right foot without Loue thou art lame of thy left foot let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life and assure thy selfe thou art in the way to heauen Note If thou beleeue and liue euill thy one foot is in the way to heauen thy other to hell so if thou pretend a good life and casts away the word thy left foote is to heauen and thy right to hell Concerning Loue yee need not that I write vnto you 1 Thes 4.9 for ye are taught of God to loue one another Moreouer this way in the Scripture is surely set downe and the word is so called many times in the hundred and nineteenth Psalme Such great commendation hath Christ giuen to the word Ioh. 5.39 that hee desires vs diligently to search it Patres ex Scripturis didicerunt nos ex iis discamus
child spent his time in riot and luxury Luke 15.14 Thirdly hypocrisie they can very well dissemble their doings and when with the Whore in the Prouerbes they are intending sinne then they pretend they were offering their peace offerings and with Absolom 2 Sam. 15.7 pretending their vowes in Hebron but intending to stirre vp rebellion And finally all youths are subiect to inconstancy they are compared to dreggy wine not setled Simil. so that experience hath taught vs to say It is lost which is done to them If thou hast escaped from iudgement in thy youth and hast passed the dangers thereof thou maist greatly praise God I read of a man Simil. who being drunke in the night passed a very narrow bridge which considering in the morning dâ—ed incontinently so wee should admire when we remember what dangers we haue escaped If sins of his youth and ignorance be grieuous how much more those of knowledge Then if the sinnes of youth now trouble him in his age what doe ye thinke of the sins which ye doe against knowledge and conscience in your old age Should ye not confesse them and bee ashamed of them If a child blush it is thought good verecundia but if an old man blush it is thought euill because hee is bound to doe nothing whereof hee should be ashamed But many are like to the false Elders that lusted after Susanna and to them appertaineth shame and confusion for their example incourageth young men to doe wickedly Yea they are very rare who haue escaped the perils of youth either by one notable sinne or other Now Dauid of these his own sins doth make a speciall confession doth not infold himselfe vnder the mantle of generality A simple confession needfull albeit many are taught naturaly to dissemble their sins to excuse them to extenuate them or else to inuolue them vnder a common necessity of sinning but this will not please God vnlesse wee freely say with Dauid I haue sinned Simil. for as a Patient must needs discouer his sore and wound to the Physitian so must a sinner vncouer his sinne to God vvhich is an euident token of a penitent Moreouer hee desires not onely that God would forgiue his sinnes but more Doctr. that hee would forget them When God forgiues sinne he forgetâ— it wherein God differeth from men men may forgiue but they will remember for malice and anger takes such impression in our hearts that it is hard to rase out the memory of our receiued iniuries although wee pardon them with our heart But God as hee remits so hee forgets Num. 23.21 hee sees no iniquity in Iacob and because the children of God are imperfect and in this can neuer bee like to God so long as they carry about with them this sinning sinne as may be seene in Dauid 1 Kin. 2.8 who in his Testament remembred the iniury done to him by Simei to bee punished by Solomon although in his time hee did dissimulate it yet let this bee some comfort to vs that if the wicked motions of iniuries done to vs come in our minds let vs resist and controule them which shall bee sufficient before God Nor my rebellions Sinne and rebellion are conioyned Sinnes and rebellions are ioyned together the mother and her daughter sinne if it grow and increase it turneth into rebellion and disobedience which is like to the sinne of witchcraft and Idolatry 1 Sam. 15.23 and as a Serpent by eating a Serpent becommeth a Dragon Simil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so sinne feeding vpon sinne becommeth at last rebellion There are degrees of sinne Nemo repente factus est turpissimus Dauid prayeth to God to forgiue him his secret sinnes and hee desires that God would keepe him from presumptuous sinnes slay sinne in the cradle if yee let it come to maturity it may turne into rebellion The word also imports ignorances which agreeth very well with this youth to declare that the sinnes of youth commonly springs forth from ignorance Youth is ignorant albeit it think thâ— it selfe wise for they are blind through lack of knowledge for they haue no naturall iudgement they lacke instruction they want experience and such like by nature wee are all borne fooles nature hath taught the beaâ—â—s to know things profitable hurtfull to them The Swallow knoweth her time the Oxe his crib Isa 1.3 but man knoweth not his owner neither the time when hee shall turne to the Lord. And this ignorance makes youth to be rebellious to theâ—â— parents whereof the Lord complaines by his Prophet Isa 1.2 I haue brought vp children saith the Lord and nourished them and they haue rebelle a against me A profitable â—esson for Parents to train vp their children in vertue This shold teach Parents to remedy the ignorance of their youth by instruction that their minds being inlightned by the knowledge of God and learning they may feare God in the morning of their youth and haue the eyes of their vnderstanding opened to know the true God and feare him that it may bee fulfilled that is spoken by the Prophet Ioel 2.28 And in the last dayes I will poure out of my Spirit vpon all flesh and your sonnes and your daughters shall prophesie and your young men shall see visions We may complaine most iustly with that holy Father S. Augustine of the neglect of education of our youth where hee saith Gods iust recompence to Parents O flores vere non frondium sed veprarum O truely they are flourishes not of branches but of briers and so the Lord doth recompence the Parents in their age that as they were negligent in training them vp in the knowledge of God so they become crosses to their Parents in their age â—lutarch Among the Lacedemonians there was a Law that children were not obliged to maintaine their Parents in their age who were carelesse of their education in vertue when they were young Moreouer Doct. let vs assure our selues that the sinnes of Ignorance will not excuse vs Sinnes of ignorance wil not excuse vs. albeit they may extenuate our paines and make vs to bee punished with fewer stripes I will not insist in this poynt because I haue spoken sufficiently thereof in that Sermon on Christs first word spoken on the Crosse Father forgiue them for they know not what they doe But according to thy kindnesse remember thou mee euen for the goodnesse sake O Lord. The fountaine hee runnes vnto is the mercy of God where hee plainly disclaimes his owne merits Lorinus the Iesuite against merits Lorinus a Iesuite here bringeth in sundry passages of Scripture to qualifie the mercy of God against merits Psal 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7 Dan. 9.18 Isa 55.7 VERSE 8. Gratious and righteous is the Lord therefore will hee teach sinners in the way IN this second part of the Psalme after his Petition Doct. he setteth
haue so far differed in expounding this verse some running forth on Allegories others on far sought interpretations that Lorinus the Iesuite numbreth twelue diuers interpretations hereof of which The diuers interpretations of this versâ— two are most agreeable to the words and meaning of the text The first expounds it this way Howsoeuer say they Dauid did wrong to Vriah yet it was hid from all men and onely knowne to God and these sins are onely done against God whereof none is witnesse but he only And surely albeit we would couer our sins from the sight of the world there is one witnesse whose sight we cannot flee Plato affirmeth that we should do nothing in secret whereof we would be ashamed in publik And Cicero Ne siquidem deos omnes celare possumus albeit we could keepe it secret from all the gods The other whereto I rather incline is thus Albeit say they Dauid had offended man yet it touched him more nigh at the heart the sin he did against God in breaking of his law For so Nathan said vnto him Why didst thou contemn the word of the Lord 2. Sa. 12.14 that thou shouldst do euill in his sight As though Dauid would say Though all the world would absolue me this is more then enough to me that I feele thee my iudge my conscience citeth me before thy tribunall Let vs haue our eyes and our senses fixed on God and not be deceiued with the vaine allurements of men who either extenuate or conniue and winke at our sins For God Nota. as he 〈◊〉 witnesse to our sins so is he sole and onely Iudge Admire the loue of God who can punish both soule and bodie in hell fire of whose wrath we should be more afraid then of all â—he kings or tyrants of the world As also we should be sorie that we haue offended so gracious a God who when he might haue damned vs yet hath pleased to pardon vs and taketh no other satisfaction at our hand but repentance for our sin and faith in his Son Iesus Christ Who will not giue vs to our enemies hand to be destroyed but will set vs free from prison out of his free loue Therefore O sinner in time be reconciled with thy Iudge and take no rest till thou haue suretie of his fauour Say with Dauid Peccaui I haue sinned 2. Sa. 12.13 and God shall say with Nathan Peccata tua remissa sunt thy sins are forgiuen Against thee against thee onely haue I sinned and done euill in thy sight The ingemination of the word against thee signifieth the deepnesse of his feeling and griefe who is the more wounded the more he findeth the greatnesse of that maiestie and goodnes whom he hath offended So it were happie for vs that we could be deeply moued with a conscience of our sin that out of the deep places of a contrite heart we might redouble our sighs which would pierce that fatherly heart if we could shoot vp such arrowes to heauen but we laugh ouer the matter not remembring that our laughter shall be turned to mourning This also serueth to conuince such miscreant Atheists who can generally say God forgiue vs we are all sinners as it were excusing their sins whenas they are neuer touched at the heart with a sorrow for them They feed their foolish humours with a cloake of the multitude that sinneth quasi patrocinium error is sit multitudo peccantium as though the multitude of sinners should be a patrocinie and defence of errors saith Augustine Hell is spacious large enough hauing all the dimensions which will containe all the diuels and their children if they were more in number then they are That thou maist be iust when thou speakest and pure when thou iudgest By this it is cleare that the iustice of God shineth most in mens soules and his truth in their lies As though he would say Because I haue sinned so grieuously and haue committed such wickednesse that thou canst not be blamed of vnrighteousnesse though thou shouldst punish me most rigorously for I haue deserued worse then I haue suffered But because the Apostle Paul Rom. 3.4 would seeme to turne this text to another sense A reconciliation betwixt this place and that of Rom. 3.4 we shall reconcile them easily For the Apostle seeing the Iewes to bring the testament and couenant of God in slander as though he had bin the cause of their ruine by casting that vpon themselues he freeth God of their fall But Dauid here vindicateth Gods iustice laying all the cause on himselfe Whereof we gather that if any euill come to man the cause of it is to be found in himselfe we need not cast it on God But out of this that Dauid confesseth God to be iust when he iudgeth we learne first Gen. 18.29 that God as Abraham said is the iust Iudge of the world and albeit he hath reserued a generall iudgement after this life God hath a particular iudgement in this world as Augustine saith yet he hath a particular iudgement vpon men in this world both elect and reprobate iudicio non semper manifesto semper tamen iusto not alwayes by a manifest yet always by a iust iudgment He erecteth a tribunall in mens conscience he summoneth the party accuseth coÌ„uicteth him This iudgment is by his word Spirit For euery mans work shal be manifest as by the fire For the fire both letteth them see their faults and burneth vp their drosse As also he punisheth them in the sight of the world and in their posteritie as he did as well to Dauid as to Saul 2. Sa. 12.10 for he said that blood should not depart from his house and so it was Therefore let not men although the best Christians thinke to escape the censure of his iustice yea what euer he doth Psal 143.17 we must say God is iust in all his works Next he is pure when he iudgeth or trieth We may be assured God will put men to triall God will put vs to triall by affliction persecution sicknesse and pouertie Then men will be made manifest the hypocrisie of many will be detected For as the wind is appointed to trie the corne Simil. the fire to trie the gold the floods to trie houses builded vpon the rocke and sand so shall the day of the Lords triall discerne those who haue but a shadow of religion and shall appeare ere it be long as it is begun already Alwayes God is pure in his triall he knoweth the one from the other already but he will haue men trying and knowing them Gen. 22.12 Abraham was tried in the slaughter or offering of his son and his faith was approued Ionah 2. so was Ionas tried and Iobs patience and Peters weaknesse In all these trials God was pure and free of any iniury done to any of them for they were knowne to be but men although Prophets
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
inuisible walles of his protection so he hath outward defences to maintaine his Church he is master of it yea master builder and sendeth forth seruants whom he strengtheneth for the building of his worke I see many pulling downe the walles yea with Edom in the destroying of Ierusalem crying sacke sacke Psal 137.7 raze raze vp the foundation Few with â—â—chemiah mourning for the ruines of Gods house in all parts and helping to restore them Let vs therefore goe to the God of Dauid who albeit he was king of the towne and began to build the citie and walles and laid materials to the Temple yet he knew that the labourers wrought in vaine vnlesse the Lord of heauen builded the citie Lord repaire the decaies of thy Church for thy Christs sake For thy good pleasure He findeth the ground of all that perfection to be in God himselfe and his good fauour and not in men or their merits for as the whole building of the Church is the onely worke of God so is the reparation of her ruines onely belonging to himselfe It belongeth to God to build the Church Men might haue builded with stone and bricke the exterioâ— walles but it is proper to God to build his spirituall Church And this is a token that God hath pleasure in his Church when he is building it sending good builders materialls of spirituall graces fortifiers as Cyrus and Darius good Princes Nehemiah good gouernours Esdra and good Priests And our obedient and carefull people who do take the sword in one hand and the instrument of building in the other that the Lords Ierusalem may be edified But when his fauour is departed then in his wrath he giueth Princes Gouernours Nobles Preachers and people who striue either to hinder the building or to pull downe the building to build vp Iericho and cast downe Ierusalem Dauid he craueth that God may be fauorable according to his good pleasure for the building of the Church dependeth vpon Gods good will and pleasure who when he liketh his Church can aduance her and when he is displeased with her cast her downe It appeareth euidently now that God is angrie with his Church in all parts of Christendome when he is pulling downe and not raising vp his Church we haue prouoked his wrath against vs and his soule abhorreth our hipocriticall profession and our wicked conuersation Verse 19. Then shalt thou accept the sacrifices of righteousnesse euen the burnt offering and oblation then shall they offer calues vpon thine altar THis is the promise of thankefulnesse to God wherein is set downe a correspondence or restipulation betwixt the people who shall offer sacrifices and God who will accept them And Gods seruice then goeth well when we offer willingly and God accepteth gladly Then Marke the time If our sinnes be forgiuen vs God will heare our praiers Gen. 4.5 when God hath beene fauorable to his Church in forgiuing her sinnes then he will accept the offerings For pray what ye please and distribute to the poore if God doe not like of it all is in vaine Caine offered sacrifices but the Lord accepted them not because he hated his cruell heart Abel offered iâ— faith and was accepted But how shall ye know if your offerings be acceptable to God seeing there is no fire to fall downe from heauen as that which burnt vp Elias sacrifice â— Ki 18.34 Yee shall know that albeit an elementarie or materiall fire falleth not downe yet the fire of the Spirit falleth on our hearts Nota. the fire burning vp the drosse of our corruptions by vnfained repentance warmeing our hearts with the loue of God kindling our hearts with a zeale of Gods glorie This is the fire which will fall downe from heauen vpon our soules which sensiblie we feele if the Lord heare our prayers The sacrifices of righteousnesse Some expound these offerings to be such as agree to his will I reuerence their iudgement but I see not how that exposition can agree with the text But it may be expounded of that righteousnesse which we ought to doe to our neighbours as we offer a sacrifice of a contrite heart the calues of our lippes by praises and these are the sacrifices of righteousnesse by our hands so that heart tongue hand should be all offered to God for God liketh well of righteous dealing◠〈◊〉 our hand be not defiled with thirst coâ—â—ousnesse oppression which if we sacrifice to Sathan by sinne let vs not lift to God by prayer but lift vp pure hands wash our hands in innocencie and then compasse Gods altar It would seem to be some differenc Obiect wher God said he would haue none of their sacrifices and now they promise sacrifices Indeed if the sacrifices be onely externall Solu what accounteth God of them if they want mercie and righteousnesse for he will haue mercie and not sacrifice Therefore let externall and internall worship be conioyned and then God will like best of it but being seperated from spirituall offerings it is abominable and a burden to the Lord. Which be the sacrifices of righteousnes The alter Iesus Christ by whom we must offer our prayers to the Father The sacrifices of righteousnesse are those which be lawfull and are commanded by God They shall offer calues vpon thine altar The calues are the calues of the lippes the alter Iesus Christ who was both represented by the brasen altar and by the golden â—â—lter For no sacrifice or prayer could euer â—â—e acceptable to God vnlesse it were offered vpon Iesus Christ for he is sacrificium sacerdes et altare Augustine saith he is the Priest the Altar and the Sacrifice the offerer the thing offered and the altar vpon which it is offered 〈◊〉 All the mosaicall altars are abrogated because the sacrifice is made The heathnish altars haue no place The popish altars are abominable after the apish imitation of the Iewish altars they would offer that incrementum sacrificium missa without any warrand of Gods word It is enough for vs to offer not Christ to the Father but our prayers by Christ to the Father who will smell a sweet sauour of rest of all our peticions and thankes which are presented vpon Christ and for thirst of him Lord keep vs from the altar of Damascus and let vs offer all our offences vpon Iesus Christ with whom we shall be very heartily welcome to God Amen
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