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
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
yee are thinking of the earth somtime of your pleasure sometime sleeping sometime yee know not what yee are thinking At preaching yee heare the voyce of a man speaking but say not Amen And sometime your voyce is repeating some idle and deafe sounds your heart no whit being moued Simil. but as a Parrat or Pye vttering incertaine sounds or a Bell sounding it knowes not what so are ye with your mouth praising God your heart being absented from him Faith only fixed on God Lifting vp of the heart presupposeth a former deiection Next his faith is not carried about hither and thither but only fixeth it selfe vpon God Thirdly the lifting vp of the heart presupposeth a former deiection of his soule The soule of man is pressed downe with sinne a 〈◊〉 with the cares of this world which as lead doth the net draweth it so downe that it cannot mount aboue till God send spirituall prayers as corke to the neâ— to exalt it Simil. which arise out of faith as the flame doth out of the fire Heb. 12.1 and which must bee free of secular cares and all things pressing downe which sheweth vnto vs that worldlings can no more pray Simil. than a Moule is able to flie But Christians are as Eagles which mount vpward Simil. Seeing then the heart of man by nature is fixed to the earth and of it selfe is no more able to rise there-from Simil. then a stone which is fixed in the ground till God raise it by his power word and workmen it should be our principall petition to the Lord that it would please him to draw vs that we might runne after him that he would exalt and lift vp our hearts that we might raise them vp to heauen and not lie still in the puddle of this earth Here the future tense vsed for the present In the Hebrew it is I will lift vp by a common phrase vsing the future time for the present but he sayes not I lift vp my voice or my hands to thee which both he did for these are in vaine without the heart So Anna the mother of Samuel saies 1 Sam. 1.15 I poured forth my heart in the sight of the Lord as a body without the soule VERSE 2. My God I trust in thee let me not be confounded let not wine enemies reioyce ouer me THe second argument that hee vseth is taken from the person of his aduersaries 2. Argument taken from the person of his aduersaries opposing his faith to their fury Mat 10.13 Psal 20.7 who albeit they were furiously bent against him yet hee onely runneth to God without whose permission they were not able to cause one haire of his head fall to the ground Some seeke for the helpe of men some trust in horses and chariots some goe to Beelzebub and deuils by witches 2 King 1.2 1 Sam. 28.8 but let a true Christian with Dauid here haue his refuge to God I trust in thee Doct. Faith is the ground of prayer Here is faith the root and ground of prayer When Christ bestowed any benefit vpon his patients he asked them Doe ye beleeue Mark 9.23 Mat. 8.13 Simil. and then answered Be it 〈◊〉 thee according to thy faith It is a naturall dependance that all creatures vse this argument to their superiors and masters As my trust is in you helpe me And should not we vse this same to our Lord and say My trust is in thee O Lord therefore helpâ— me He stands vpon the points of his honor will he then cast off his dependants No truly Faith in God a stroÌ„g argumeÌ„t wherby God is moued to defend vs. Mark 9.23 24. there is no stronger argument to mouâ— God to defend thee then if thou alledge thy faith in him there is nothing impossible to him that beleeueth Let vs therefore crauâ— the augmentation of our faith and say Lord increase our faith and then wee need not to doubt but God will giue vs all things His prayer is grounded vpon faith 1 Cor 4.13 Prayer grounded on faith Paul saith I beleeued therefore haue I spoken therefore such prayers as proceed of an incertaine faith are abhomination in the sight of the Lord and scorning of his Maiesty Doe yee not thinke Words without faith and feeling vnprofitable that if wee conceiue words in our owne language if we want a feeling of them that they will bee acceptable to God no indeed but much lesse will they please him Doct. if in an vncouth language wee repeat vaine words Shame the daughter of sinne we know not what Let me not be confounded Shame is the laughter of sinne and a condigne punishment for sinne Rom. 6 2â— What fruit had ye then in those â—hings wherewith now ye are ashamed For the â—nd of those things is death But no shame can befall to a Christian Qui credit non erubesceâ— He that beleeueth shall not be ashamed Doct. RepentaÌ„ce blotteth out the memory of sinne Heb. 11.31 2 Pet. 2.7 for â—f hee fall in sinne it will by Gods blessing turne to the best to him and his repentance will blot out the memory of his sinne Rachabs faith hath blotted away the remembrance of her whoredome Dauids repentance and Manasses hath blotted out their sinnes Lots righteousnesse is remembred their sinne is not shamefull for God honoured them with such vertues as tooke away the filthinesse of their sinne Simil. If a gold ring should fall in the mire the price of the gold remaines and the dirt may soone be wiped away Albeit Iacobs thigh made him to halt Gen. 32.3 yet the strength of his armes who wrastled with the Angell his reuelations that he got and his holinesse made not that to bee thought a deformity in him Simil. Doct. The afflictions of Gods children are honorable what the worse is a Captaine for a scarre in his face whose valorous armes haue beene so well tried Next his afflictions and persecutions cannot bee shamefull but honourable for the Apostles themselues thought it great honour to be beaten 〈◊〉 3.41 to be beaten yea to bee scourged for Christs sake They now are crowned with martyrdome who to the worlds opinion haue suffered as euill doers Let not mine enemies reioyce ouer me The deuils reioyce at euill Luke 15.10 The wicked doe imitate the nature of the deuill for he is neuer glad but at the destruction of sinners as the Angels reioyce at their conuersion whereby ye may trie if yee be a true Christian The triall of a Christian by coÌ„passion 2 Cor. 11.29 if ye lament with those that lament and haue compassion on them and say with the Apostle Saint Paul Quis affligitur ego non vrâ—r Who is afflicted and I doe not burne Gods children haue many enemies hee is not one of Gods lambes if he haue not a Lyon or a dogge to pursue him Doct. Gods children
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
in his children He seeth no iniquitie in Iacob NuÌ„ 23.21 Simil. saith Balaam For as a red or blue glasse being set before our eyes what euer we see thorough it seemeth to be of the colour of the glasse so God looking thorough Christ to vs all his righteousnesse seemeth to be ours and we are of his colour In the meane time Vse let vs not sin because he hideth his face from our sin for if we abuse the riches of his bountie we shall appeare in our owne colours And put away all mine iniquities The blotting away presupposeth an hand-writ of the law against him wherein his name was put in the count-booke which must be scraped out and taken away which cannot be done away but by the blood of Iesus Christ All. Ye see that one sin calleth to mind many thousands and he is not contented to be acquitted from one vnlesse he be acquitted from all Call to mind all the sinnes of thy life be not at quiet till thou gettest a generall pardon for them all which is to be purchased by Iesus Christ Be afraid to adde new sinnes to thy old Pro. 28.19 Ezech. 8.8 Blessed is he that feareth continually Do as Ezekiel did to the wall of the Temple dig once twice thrice and trie thine heart the more thou diggest the more abominations shalt thou see in that place which should haue bin a Temple to God Verse 10. Create in me a cleane heart O God and renew a right spirit within me DAuid hath prayed already for the remission of his sinnes and hath doubled ouer that petition eight times now he craueth new benefits of sanctification of the holy Spirit of ioy c. In all his petitions he prayeth for spirituall things he seeketh first the kingdome of God He prayeth not for the health of his bodie Those are senslesse of troble who seeke to be freed of the pain thogh not reconciled to God but for the health of his soule he craueth not to be rich temporally but spiritually in God Those are sensuall who being fallen in trouble craue no other thing then to be deliuered from their present paine neuer seeking to be reconciled to God Next he seeketh great things for he is a great God who according to his greatnes can bestow ample gifts God as hee is a great God bestoweth great gifts as the Ocean plentie of water It stood not with Alexanders honour to propine Diogenes with a small gift We bring small vessels to God a weake faith although we haue great need we thinke that hee is not able to giue great things Our Sauiour Christ could worke no miracles amongh them Mat. 13.58 2. Kin. 7.17 because of their infidelity The Gentleman on whom the King â—eaned died and was troden vnder foot because he beleeued not the Prophet Thirdly he suiteth importunately and beggers euer speed best at Gods hand The Prophet Elizeus reproued King Ioas that he shot onely three arrowes forth of the window for if he had shot six or 7 times 2. Kin. 13.19 he might haue vtterly subdued the Aramites Let vs then pray instantly and importunately vnto the Lord and we may be assuâ—ed he will heare vs. Sanctification followeth remission He prayed before for remission of sius and now he prayeth for the Spirit of sanctification an inseparable companion with the other For you can neuer be assured that you haue receiued pardon for your sinne past vnlesse Gods Spirit hath giuen you a care â—o liue holily in time to come Shall you be washen euen now and after puddle your selfe in the mire Not possible that euer Christ will bestow his blood to wash any whom he denieth to sanctifie by his holy Spirit Create in me a cleane heart O God The worker God the workmanship in me the worke it selfe create the subiect a heart the qualitie a cleane heart O God As in the first creation a man is a meere patient and hath no part of it but God by the parents worketh it God must worke our second creation so God worketh the second creation by his Ministers There is no freewill or prepation to grace or foreknowing godlinesse as these hereticall Iesuits do affirme Work the work thy selfe and take the praise to thy selfe O Lord. Create A man must be twice borne before he can enter into heauen As he is madâ— to the similitude of the first Adam Man must be twice borne and his second creation is more excellent then the first so musâ— he be made to the similitude of the seconâ— Adam and the re-creation or regeneration is more excellent then the former Foâ— in the first man was wrought out of clayâ— but in the other God worketh grace out oâ— sin What harder to worke vpon then thâ— dust Next he breathed in the dead bodiâ— a soule but here he breatheth in the holâ— Spirit in mans heart Thirdly in the creation he made man perfect in all his members so in the regeneration all the members of the body and powers of the soulâ— must be renewed and if thou be deficienâ— in the one thou disgracest all the workmanship Nota. If thou haft in thy new birth thâ— eyes of knowledge and lackest the bowels of mercie and art maimed of the hands of bountifulnesse or if thou be dumbe and cannot praise God or deafe and cannot heare his word thou art not a perfect man A greater worke in the second birth then in the first Nota. A greater worke to raise vp a dead man in sin then to raise Lazarus out of his graue Blessed are they who are partakers of the first resurrection for the second death shall haue no power of them Reformation should begin at the heart Satan is an vncleane spirit As a flie is bred in filthinesse and leaueth euer filth behind it so doth the diuell defile euery place whereinto he commeth Our hearts are as open Tauernes ready to receiue all passengers Now hauing tried sinne and Satan to be so noisome to vs we should remoue them shut the doore of our hearts harbour them no longer yea if any vncleane thought arise let vs not entertaine it nor consent thereto lest it bring worse with it The subiect vpon which he must work â—s the heart the most noble part the most secret part which none can know but God the seate of all the affections by which man is ruled and led Reformation must begin at the heart A reformation which beginneth at the members and externall actions is neither true nor constant As if a man intending to dresse his garden and purge it from thistles and such like weeds would cut off the vpper part and leaue the roote which would spring vp again so if thou wouldst chastise thy bodie and let thine heart remaine luxurious it is nothing The heart is the fountaine wherefrom springeth all euill the rooâ— wherefrom all sinne groweth He speaketh not of the substance but oâ— the affections
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
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