may haue as it were one foot in the water and be ever drinking all the yeare long especially in a dry season Secondly where it is said He shall be like in the Future Tence the Future in this place signifies the Future and Present Tence both It is like the Lawyers Oportebit Verbum Oportebit tam praesens quà m futurum tempus significat The word Oportebit i De Verb. signif nu 8. say they signifies aswell the Present as it doth the Future Tence So that He shall bee like in this place signifies indeed that like he is already and then he Is and shall be too what is it but a continuance in that happy estate of his without any intermission at all Thirdly whereas he is likened to a Tree that will bring forth his Fruit it is apparent that here he is likened to a Fruitfull Tree And not only here but elsewhere for seldome or never shall wee read in Scriptures that a Godly man is likened to any other And therefore S. Iohn the Baptist l Mat. 3.10 Now the Axe is laid vnto the root of the Tree therefore every Tree which bringeth not forth good fruit is hewen downe and cast into the fire Concerning the Fruitlesse Tree it is the Masters question in the Gospell m Luc. 13.7 Why cumbreth it the ground And though the Dresser of the Vineyard make answere for it Lord let it alone this yeare also till I shall dagge about it and doung it yet his Conclusion there is to shew his Iustice aswell as Mercy If it beare not this yeare then after that thou shalt cut it downe The Fruitlesse Figtree had not such respite but in a moment in a tryce in the twinckling of an eye n Mat. 21.19 Let no fruit grow on thee hence forward for ever And presently the Fig-tree withered away Fourthly this Fruit here specified must be in due season to that is such as is ripe and rellishing and of a good and wholsome tast Behold o Esay 28.16 saith the Lord in Esay I lay in Zion for a foundation a stone a tryed stone a precious corner stone a sure foundation he that beleeueth shall not make hast Indeed as Liuy p Liu. Dec. 3. l. 2. speakes Festinatio improvida est caeca Hast or speed hath no foresight but is blind and as we vsually say in our English Proverb Hast makes Wast so Hast in this case makes wast of Faith therfore those Seeds that made such hast to spring vp because they had no deepnesse of earth our Saviour q Mat. 13.5 sheweth how they were scorched and withered away because they had not root I verily thinke r Senec. de Tranquill. Vit. l. 1. c. 1. saith Seneca that many might haue attained to wisdome indeed but that they thought themselues sure of it to to soone and it was an excellent Å¿ Hist of Spain translated by Mr Grimst l. 28. p. 1069. saying of Charles the fift in his Instructions to his Sonne that Wise men must not disdaine to goe forwards by insensible degrees for so saith he the Sun goeth about the whole World But of this kind of argument I spake of in the Verse going before Fiftly and lastly the Season here specified is not so to be taken as if now very now were not a seasonable time of bringing forth some Fruit. Euer since we haue had the meanes to come to the knowledge of sauing Trueth the Time and Season hath bene to Vs nor can any man make excuse that he hath not heard of the Gospell of Christ For as the Apostle in like case t Rom. 10.18 Haue they not heard Yes verely their sound went into all the Earth and their words vnto the ends of the World So may we say of all Christians that as many as haue but heard the Word at any time preached to them are answerable for the bringing forth of such Fruit as will be required at their hands Verse 4. His Leafe also shall not wither and looke whatsoeuer he doth it shall prosper Hauing done with the Fruit he commeth now to the Leaues of the Tree which Nature that doth nothing in vaine hath not placed in Trees to no purpose Some be for Shade some for Medicine and some as Pliny u Plin. Nat. Hist l. 16. c. 24. obserueth may be giuen as fodder to Beasts All for Ornament insomuch that the Poet obserues that Trees without Leaues are as x Et Foliis viduantur Orni Horat. Carm. l. 2. Od. 9. Widows The same y Plin. Ib. c. 22. Pliny relateth that all Trees except some that he had named before whereof the Date Tree was one doe loose their Leaues in Winter and he tells of some of a wilde sort that be greene all the Yeare long but then are they fruitlesse Trees as the Firre the Iuniper the Cedar the Box the Holly the Yew and so forth But seeing it is said of the Godly man here that His Leafe shal not wither let vs see what that Leafe may be Some thinke by Leaues in this Verse the Godly mans Words should be vnderstood as his Workes in the Verse before and there is indeed the same correspondence betweene Fruit and Leaues that is betweene Works and Words Howbeit me thinkes it is more probable to say with z Tremell in hunc Ps others that as in the Verse before His plantation by the water side might signifie his Regeneration in Christ who is indeed the water of Life His bringing forth fruit in due season his Sanctification so in this Verse The not withering of his Leafe what should it be but his Constancy his Stedfastnes his Perseuerance to the end For hee it is that shall be saued as a Mat. 10.22.24.13 speakes our Sauiour once and againe Or if Leaues be taken here for his temporall estate his worldly Goods and so forth euen these also may be said not absolutely to wither if so be they be taken away which in good and convenient time may bee as b Iob. 42.12 Iobs Goods were restored to him againe He that nombreth the c Mat. 10.30 Haires of our head so that not d Act. 27.34 one of them shal fall nombreth these Leaues to And that which St Austen e Aug. Confess l. 7. c. 6. saith of Providence in general that the World is gouerned thereby Vsque ad Arborum volatica Folia to the very Leaues that fell from Trees may be applyed to the Godly man in this case that the least little belongs vnto him is not despised or vnregarded with God Whereas it is here added And look whatsoeuer he doth it shall prosper First for the Word Looke as much as Ecce Behold I graunt it is not in the Originall nor yet in the Greeke or Septuagint no nor yet in the last Traâ—slation nor in that other that was before yet being in a Translation that was before both these I mean a Translation
Pietie and Godlinesse This that he might the better effect he calleth their Sin first to minde and that was Treason against himselfe and that in the Second Verse Secondly hee shewes vnto them his lawfull calling to the Kingdome and that in the Third Verse Thirdly he counselleth them to repent to turne from their wicked waies and that in the Fourth Verse Fourthly to shew vnto the World the Fruit of that repentance and that in the Fift Verse These things thus premised he teacheth them to ayme at true Felicity concerning which seeing it was a great Question even in those daies wherin it did consist as it is in the Sâ—xt Verse He shewed that it consisted in the favour of God towards Man as it is in the Seauenth Verse and amplifieth that favour of his in respect of the Effects that followe which are Gladnesse of heart as it is in the Eight Verse fearelesse Security as it is in the Ninth And thus much of the Analysis VErse 1. Heare me when I call O God of my Righteousnesse for thou hast set me at liberty when I was in trouble haue mercy vpon me and harken to my Prayer Between the Throne of God in Heaven his Church vpon Earth here militant b Mr Hooker Eccles Pol. l. 5. §. .23 saith Reverend Hooker If it be so that Angels haue thelr coÌ„tinual intercourse where should we find the same more verified then in these two ghostly Exercises the one Doctrine the other Prayer For what is the assembling of the Church to heare but the receauing of Angels descended from aboue What to pray but the sending of Angels vpward His heauenly Inspirations and our holy Desires are as so many Angels of Entercourse Commerce betweene God and vs. Now that our Prophet here though in exile had this Angelicall Attendance about him and an Heauen as it were vpon Earth in regard of those Troopes coelestiall what more pregnant Proofe vnto vs then those many Prayers in this Book and this amongst the rest of singular good importance The Prayer it selfe is not many words it is short and cutted but of which we may say as c Tull. Epist Fam. l. 11. Ep 24. Tully in another case Quà m Multa quà m Paucis How much in how few words The Christians vpon this Example made their Prayers it should seeme of this mould The Bretheren in Egypt d Aug. Ep. 121. c. 10. Vid. Hooker Eccl. Pol. l. 5. §. 33. saith S. Austen are reported to haue many Prayers sed eas tamen brevissimas taptim quodammodo jaculatas but al of them very short as if they were so many Darts throwne out with a kinde of suddaine quicknesse least that Vigilant and erect attention of Minde which in Prayer is very necessary should bee wasted or dulled through continuance if their Praiers were few and long Such a darted Prayer was the Publicans e Luc. 18.13 Lord be mercifull to mee a Sinner Such another was S. Stephens f Act. 7.59 Lord laie not this Sinne to their charge And such a short one was that of our Saviours when being vpon the Crosse g Luc. 23.34 Father saith he forgiue them for they knowe not what they doe Where by the way may be noted the obliquity of Him who finding fault with many our Church Prayers vsed at Divine Service that are not much longer will not afford them the name of Prayers Insteed of such Prayers h Cartwrightâ— Reply to D. Whitegift l. 1. p. 108. saith he as the Primitiue Churches haue vsed and those that bee reformed now vse we haue divers short Cuts Shreddings which may be better called Wishes then Prayers which hee speakes to as good purpose as if he should say in defence of some that would stab Men with their Daggers they vsed short little cutted Things and Shreds of Iron which may better be called Daggers then Weapons Otherwise what is a Wish but a thing much desired a Request a Prayer which the Poet might haue taught him by ioyning them both together i Virg. Aeneid l. 6. Cessas in Vota Precesque Tros ait Aenea cessas And yet the Prophet here in this place tearmes these few Words as short a Cut and as small a Shredding as they seeme to be a PRAYER Haue mercy vpon me saith he hearken vnto my Prayer But to come vnto my purpose The Prayer here in this place as it is but short briefe so let me briefly consider therein First for what it was Secondly to whom Thirdly why to him to whom it was made It was first for a Day of Hearing and for Mercy on that Day whenas that hearing should be Which yet is not so to be taken as if the Court of Heauen were like some earthly Courts where the Petition may be put in to day and a day of hearing a Tweluemonth after I twaine I k Only the Areopagites went beyond such Iudges who posted off a matter till an hundred years after A. Gell. Noâ—t Att. l. 12. c. 7. Valer. Max. l. 8. c. 1. twenty Nor meane I in Vtopia but perhaps in Eutopia too where all things are or should be not Benè onely but Optime by reason of the GOSPELL No God heareth in a moment and the Petition is no sooner put vp but the Day of Hearing is granted presently nay sometimes before Witnesse the Prophet m Esay 65.24 Before they call I will answere and whiles they are yet speakiâ—g I will heare Indeed the selfe same Prophet tells vs that some others he wil not heare n Esay 1.15 When you spread forth your hands I will hide mine eies from you yea when you make many Prayers I will not heare marry then there was reason for it for what kinde of Hands spread they forth Puras Manus as o 1. Tim. 2.8 vulg speakes the Apostle in his first Epistle to Timothy Pure and Cleane Hands No but they were bloudy nay they were full of Bloud for so it followeth in that place And yet euen that such also should not vtterly despaire Wash ye make ye cleane p Esay 1.16 saith he put away the euill of your doings from before mine eyes cease to doe euill learne to doe well seeke Iudgment relieue the Oppressed iudge the Fatherlesse plead for the Widow Come now and let vs reason together saith the Lord though your Sinnes be as Scarlet they shall bee as white as Snow though they be red like Crimsin they shal be as Wooll And this is the Mercy here petitioned in this place without this Mercy what had the Prophet bene but a Map of Misery If thou Lord wilt be extreame q Ps 130.3 saith he to marke what is done amisse oh Lord who may abide it And S. Austen to like purpose r Aug. Confess l. 9. c. 13. Vae etiam laudabili vitae hominum si remota Misericordia discutias eam Woe to the Life of Man be it never so praise
will deliuer thine Enemy into thy Hand that thou mayst doe to him as it shall seeme good vnto thee Oh how sweet would Reuenge haue bene to Thousands vpon like Advantage How readily would they haue said with him in the Tragedy m Senec. Thyest Act. 2. Sc. Ignaue Bene est abunde est hic plâ—cet Poenae modus and to him that should haue said the Punishment was greater then the Offence that was made they would haue replyed againe as readily n Senec. Ib. Act. 1. Sc. Festum Diem Sceleri modus debetur vbi facias Scelus Non vbi reponas but David would none of this So likewise at an other time when Abishai would haue bene the Man to haue perfourmed that Seruice Destroy him not o 1. Sam. 26.9 saith Dauid for who can stretch forth his hand against the Lords Anointed be guiltles I that base Shemei that Rayling Wretch whom with a Wry or Frowning look as p His MAIEST Defence of the Right of Kings in his Workes p. 464. speaketh his Excellent Maiestie hee was able to crush as an Earth-worme in peeces how did he shelter him from Death when the same Abishai would haue strucken that Head off that carried so diuelish a Tongue yet Dauid at that time to Let him Curse q 2. Sam. 16.10 saith he r Extr. De Transt Episcopi Quanto in Glossa because the Lord hath said vnto him Curse David Who shall then say wherefore hast thou done so From whence I trowe came that of the Popes Lawyers concerning the Pope Papa dicitur habere coeleste arbitrium The Pope is said to haue a heauenly Iudgement therefore in such things as he willeth his Will standeth insteed of Reason neither may any man say vnto him Domine cur ita facis And againe Å¿ Petrus de Palud de Potest Papae Totus Mundus non potest accusare Papam Nemo potest dicere Papae Domine cur ita facis The whole World may not accuse the Pope No man may say to the Pope Sir why doe you so So that there is but a Domine between Shemei and the Pope But to returne vnto my purpose David no doubt was a good Scholler and brought vp by that Master that hath taught vs also to doe the like if we could possibly light on it Loue your Enemies t Luc. 6.27 saith our Saviour doe good to them which hate you Blesse them that Curse you and Pray for them which Dispightfully vse you And againe u V. 32. If yee Loue them which Loue you what thanks haue you for Sinners also loue those that loue them And if yee doe good to them which doe good to you what thankes haue you for Sinners also doe even the same But let vs beware to be such Sinners we heard of such in the First x Ps 1.6 Psalme namely that the Vngodly shall not bee able to stand in the Iudgement neither the Sinners in the Congregation of the Righteous Verse 5. Then let mine Enemy persecute my Soule and take me yea let him tread my Life downe vpon the Earth and lay mine Honour in the Dust Dauid y Aug de Temp. Ser. 168. saith S. Austen though adorned with many Vertues yet none of them all more familiarly coupled him vnto God then the Loue of his Enemies And speaking a little after of this Parcell of Scripture Behold saith hee with what a Curse he condemneth himselfe if contemning the Precepts of God concerning louing our Enemies hee feared not to keepe hatred still in his Heart Wherevpon it is to be considered with what Face or Conscience hee can possible pronounce this Verse with his Mouth who rendreth to his Enemies Evill for Evill Now how loath King David was to come within the Clutches of his Enemies his Answere well witnesseth to Gad the Seer who when hee propounded to him that threefold Choice either of Famine or Fall before his Enemies or Pestilence Let vs Fall z 2. Sam. 24.14 saith he into the hands of the Lord for his Mercies are great and let me not fall into the hand of Man He refuseth not now to fall into Mans hand if so be the Premises had beene true and not so onely but hee could haue beene contented it seemeth that his Name Fame should haue beene odious to all Posterity An evident Signe and Token of his Innocency could every of vs shewe the like the Hand of God would be more ready to helpe vs then oftentimes it is But for many times it comes to passe a Calvin in hunc Ps saith Calvin that they which annoy hurt vs either are formerly provoked by vs or being annoyed wee breath out presently nothing else but Revenge wee make our selues vnworthy of the Helpe of the Lord in such Cases nay our Distemper Fury is such as that it shuts Heauen Gates against our Prayers Verse 6. Stand vp O Lord in thy Wrath and lift vp thy selfe because of the Indignation of mine Enemies arise vp for me in the Iudgement that thou hast commanded The Prophet here speaketh as if he spake what he speakes not of God but of Man Man indeed when hee is mooued to anger stands vp and lifts vp himselfe as it was noted long agoe in that old Honourable Captain the Earle of Shrewsbury whose patience when a French Embassadour had moued at a Dinner where before his Head by great Age was almost groueling on the Table hee roused himself in such wise that hee appeared b A Defence of Priests Marriages thought to be Dr Parkers so Dr Cosens Apol. Part. 2. c. 12. and Others but I take it rather to be D. Poynets My Reason is for that no lesse then 21. Pages videl from p. 36. to p. 57. are Verbatim taken out of a Book of Dr Poynets mentioned in that Defence p. 36. a Point which Dr Parker would never haue performed D. Poynet might bee bold with his owne saith my Author in length of Body as much as hee was thought ever in all his Life before knitting his Browes gaue the French man such a looke that the Monsieur spoiled no more Vittaile at that Dinner but drancke wondrous oft But to come to the Matter in hand Such Tearmes as these To stand vp and To lift vp himselfe are vsuall throughout the Scripture especially in the Psalmes and applyed vnto God howbeit properly they belong to Man not to a Spirit but God is a c Ioh. 4.24 Spirit So the Psalmist in other Places d Ps 78.66 The Lord awaked as one out of Sleepe and like a Gyant refreshed with Wine And againe in another Psalme e Ps 12.6 I will Vp saith the Lord and will helpe every Man from him that swelleth against him and will set them at rest And where the Prophet here saith Stand vp in thy Wrath In Ira tua id est Paenis In thy Wrath f Mollerus in hunc Ps saith Mollerus that
sake And againe in an other h Ps 143.1 Psalme Hearken vnto me for thy Truth and Righteousnes sake and enter not into Iudgement with thy Seruant for in thy sight shall no Man liuing be iustified The i Calvin in hunc Ps Answere is that the Prophet here in this place deliuereth not vnto vs what Answer himselfe would make if so be the Lord would take account of him concerning his whole Life past but comparing himselfe with his Enemies he sheweth himselfe Righteous in respect of them and especially in this one Point which they laid to his Charge he declareth in these Words how Innocent hee was In respect of God l Titleman in hunc Ps saith an Other let vs in no wise say if I haue offended in thy sight and if there be any Iniquity in my Hands Nay rather let vs say m 1. Sam. 7.6 We haue sinned against the Lord and that which the Prodigall said who devoured his Fathers Liuing with Harlots o Luc. 15.21 Father I haue sinned against Heauen and in thy Sight and let vs add therunto p Ps 51.1 Haue Mercy vpon me O God after thy great Goodnes and q Ps 25.6 According to thy Mercy thinke thou vpon me O Lord for thy Goodnes And againe †Ps 51.4 Against thee only haue I sinned Where by the way it is worth the obseruing how the Prophet comes to say Against thee ONELY haue I sinned Sinned not David against Bethsabee Sinned not David against Vriah Sinned not David against Others I doubt not r Mr Doctor GOODWIN Deane of Christ-Church in Oxford Serm. before the KING at Woodstock Aug. 28. Aº 1614. p. â—1 saith a Reverend DOCTOR and as Reverend a DEANE of the Church but David sinned against Bethsabe that a grieuous and an vncleane Sin against Vriah and that a Bloudy and a Crying Sin against the Child of Adultery and that a Deadly and a Killing Sin against his Kingdome and that a Ruinating and Demolishing Sin against his owne Soule and that a Dreadful Pernicious Sin In istos peccavit soli Deo peccavit Against all these he sinned but he sinned to God only They might Complaine Accuse and Testifie against him but GOD alone was to Iudge to Condemne to Punish him But to returne to my purpose Was it so that notwithstanding Dauids Innocency David was thus driuen to the Walls Doth the Å¿ Habak 1. â— Wicked still compasse about the Righteous and doth wrong Iudgment still proceed The Wicked doth he still deuoure the Man that is more t V. 13â— Righteous then he Sed non debemus super hac Rerum inaequalitate turbari But wee ought not u Hieron in Habak c. 1. saith S. Ierom to be troubled with the Iniquity of Things in regard that we see from the Beginning of the World Righteous x Gen. 4.8 Abel slaine by Wicked Cain and afterwards Esau domineering in his Fathers House when y Gen. 28.5 Iacob was in Banishment and the z Exod. 5.12 Aegyptians afflicting the Children of Israel with Brick and Yâ—le the LORD against whom Complaint was made crucified by the Iewes and a Mat. 27.26 Barabbas the Theefe let goe Time saith he will not suffise me if I should endeavour to write and reckon vp in particular how the Godly in this World goe to wrack the Wicked flourishing and prevailing See more hereof in his b Hieron Epist ep ad Castrus Epistle to Castrutius whom he comforteth in that Epistle for the losse of his Eyes Vers 9. O let the Wickednesse of the Vngodly come to an end but guide thou the Iust He that thus prayeth that the Wickednesse of the Vngodly should come at length vnto an end implyeth that their Wickednesse was by all likelyhood of long Continuance Long Continuance in respect of Men though in respect of God not long For what can bee long with God with whom a Thousand Yeeres are but as one c 2. Pet. 3.8 Day But yet seeing to Man the Time seemes so long and Wickednesse oft-times is a great while a lengthning indeed no marvaile though the Prophet here direct his Prayer for an End for feare if it should continue there would bee no Righteous at all Which yet we must not so take as if wee would prescribe to God how farre hee should lay vpon vs such Affliction it is ynough for our comfort that what is done is done by him that the Wicked shal doe no more then in his Prouidence hath determined shall be done So S. Peter of our Sauiour himselfe Him d Acts. 2.23 saith he being deliuered by the determinate Counsell and foreknowledge of God ye haue taken and by wicked hands haue crucified and slaine And what if we haue not those Sinnes that our Enemies vpbraid vs with yet may we haue Others of an other sort and those as S. Austen e Aug. in Ps 68. speaketh may worthily bee punished in vs. Thus one Addaeus in the Ecclesiasticall f Evagrius Hist Eccl. l. 3. c. 5. Vid. My L. of CANT on Ionas Lect. 7. §. 21. Historie a speciall Friend of the Emperor Iustinian when he had escaped the Law for one Murther was afterwards put to Death for a Fact wherewith he was charged but in trueth had neuer done it He escaped for that which he did and died for that which he did not Oh but the Time is long it is a very long Time that thus I am afflicted Dayes and Moneths and Yeeres why but be Patient yet and for these Dayes and Moneths and Yeeres of Sorrowes thou shalt haue Euerlastingnes thou shalt haue Eternity of Ioy thou shalt haue as g 2. Cor. 4.17 speakes the Apostle an eternall Weight of Glory What! wouldst thou haue in this Life Foelicity and hereafter to Nay then thou art too-too Couetous It is as if King h 1. King 3.11 Solomon would haue chosen Long Life and Riches and the Life of his Enemies and Wisdome to But David here as he prayes against the Wicked so his Prayer is here made also in behalfe of the Iust to wit that God would guide them But concerning Leading and Guiding I haue spoken i Exposit on Ps 5.8 p. 130. before Vers 10. For the Righteous God tryeth the very Hearts and Reines The Spirit that said by the Mouth of Solomon l Prou. 25.3 The Heart of Kings is vnsearchable said asmuch of the Heart in generall by the Mouth of the Prophet m Ier. 17.9 Ier. 11.20 Ieremy By Hearts here in this place may be signified our Wills and Affections which are seated in our Hearts and by Reines Mens privat and secret Thoughts Now none can do this but God and as here he is said to trye them so elswhere he is said to a 1. Sam. 16.7 looke on the Heart to b Ier. 20.12 see the Reines and the Heart to c 1. Chro. 28.9 Ier. 17.10 Reu. 2.23 search all
them grew in a manner infinite so that scarcely was there found any one of them the forge of whose braine was not possest with some speciall mystery Whereupon pag. 135. although their mutuall contentions were most fiercely prosecuted among themselves yet when they came to defend the common cause common to them all against the Adversaries of their factions they had wayes to lick one another whole the sounder in his owne perswasion excusing The deare Brethren pag. 25. which were not so farre enlightned and professing a charitable hope of the mercy of God towards them notwithstanding their swarving from him in some things pag. 71. Their owne Ministers they highly magnifyed as men whose vocation was from God the rest pag. 124. their manner was disdainfully to terme Scribes and Pharisees to accompt their calling an humane creature and to detaine the people as much as might be from hearing of them pag. 764. As touching Baptisme administred in the Church of Rome they judged to be an execrable mockery and no Baptisme both because the Ministers thereof in the Papacy are wicked Idolaters lewd persons Theeves and Murderers cursed creatures ignorant beasts and also that for to baptize is a proper action belonging unto none but the Church of Christ whereas Rome is Antichrists Synagogue pag. 748. The custome of using God-fathers and God-mothers at Christnings they scorned Baptizing of Infants pag. 512. although confest by themselves to have been continued even sithence the very Apostles owne times yet they altogether condemned partly pag. 518. because sundry errours are of no lesse antiquity pag. 722. and partly because there is no commandement in the Gospell of Christ which saith Baptize Infants but he contrariwise saying Goe preach and Baptize doth appoint that the Minister of Baptisme shall in that action first administer doctrine and then Baptisme as also in saying whosoever doth believe and is Baptized pag. 688. he appointeth that the person to whom Baptisme is administred shall first beleeve and then be Baptized to the end that beleeving may goe before this Sacrament in the receiver no otherwise then preaching in the giver sith equally in both the law of Christ declareth not only what things are required but also in what order they are required pag. 38. The Eucharist they received pretending our Lord and Saviours example after Supper and for avoyding all those impieties which have beene grounded upon the mysticall words of Christ This is my body this is my bloud they thought it not safe to mention either body or blood in that Sacrament pag. 122. but rather to abrogate both and to use no words but these Take eat declare the death of our Lord Drinke shew forth our Lords death In Rites and Ceremonies their profession was hatred of all conformity with the Church of Rome for which cause they would rather endure any torment then observe the solemne festivalls which others did in asmuch as Antichrist they said was the first Inventor of them 10. The pretended end of their Civill Reformation was that Christ might have dominion over all that all Crownes and Scepters might bee throwne downe at his feet that no other might raigne over Christian men but he no Regiment keep them in awe but his discipline amongst them no sword at all to be carried besides his the sword of Spirituall Excommunication For this cause they laboured withall their might in overturning the Seates of Magistracy because Christ hath said pag. 841. Kings of Nations in abolishing the execution of Iustice because Christ hath said resist not evill in forbidding Oathes the necessary meanes of Iudiciall Tryall because Christ hath said Sweare not at all finally in bringing in community of goods pag. 849. because Christ by his Apostles hath given the World such example to the end that men might excell one another not in wealth the pillar of secular authority but in vertue 11. pag. 40. These men at the first were only pittied in their errour and not much withstood by any the great humility zeale and devotion which appeared to bee in them was in all mens opinion a pledge of their harmlesse meaning The hardest that men of sound Iudgement conceived of them was but this Lactant. O quà m honestâ voluntate miseri errant with how good a meaning these poore soules doe evill Luther made request unto Frederick Duke of Saxony that within his dominion they might be favourably dealt with and spared Just lib. 5. cap. 19. for that their errour exempted they seemed otherwise right good men By meanes of which mercifull toleration they gathered strength pag. 6. much more then was safe for the state of the Common-wealth wherein they lived They had their secret corner-meetings and assemblies in the night the people flocked unto them by thousands The means whereby they both allured and retained so great multitudes were most effectuall Pag. 4.20 first a wonderfull shew of zeale towards God Pag. 55. wherewith they seemed to bee even rapt in every thing they spake Secondly an hatred of sinne and a singular love of integrity which men did thinke to be much more then ordinary in them by reason of the Custome which they had to fill the eares of the people with invectives against their authorized Guids aswell Spirituall as Civill Thirdly the bountyfull releife wherewith they eased the broken estate of such needy Creatures as were in that respect the more apt to be drawne away Fourthly a tender Compassion which they were thought to take upon the miseries of the Common sort over whose heads their manner was Pag. 6.7 even to powre downe showrs of teares complaining that no respect was had unto them that their goods were devoured by wicked Cormorants their persons had in contempt all liberty both temporall and spirituall taken from them that it was high time for god now to heare their groanes and to send them deliverance Lastly a cunning slight which they had to stroake and smooth up the minds of their followers as well by appropriating unto them all the favourable Titles the good words and the gratious promisies in Scripture as also by casting the contrary alwaies on the heads of such as were severred from that retinue Whereupon the Peoples common acclamations unto such deceivers was These are verely the men of God these are his true and sincere Prophets If any such Prophet or man of God did suffer by order of law condigne and deserved punishment were it for Fellony Rebellion Murder or what else the people so strangely were their hearts inchanted as though blessed Saint Stephen had bene againe Martyred Pag. 27. did lament that God tooke away his most deare servants from them 12. In all things beeing fully perswaded that what they did it was Obedience to the will of God and that all men should doe the like there remained after speculation practise whereby the whole world thereunto if it were possible
wrathfull Hand With how great circumspection n Wisd 12.21 saith the Wisdome of Solomon diddest thou Iudge thine owne Sonnes vnto whose Fathers thou hast sworne made Covenants of good Promises Therefore whereas thou dost Chasten vs thou scourgest our Enemies a Thousand times more to the intent that when we Iudge we should carefully thinke of thy Goodnesse and when we our selues are Iudged we should looke for Mercy But what Is there Indignation then and Displeasure in the Highest Is he subiect to Passions as we our selues are No the Lord is not as sinfull Man Fury is not in mee o Esay 27.4 saith he These Words then Displeasure Indignation are spoken here of God according to the Nature Property of Men who when they Punish seuerely vse to bee Furious in their Punishments and so the Lord is said to be This it was that Iob experimented which the Prophet now feared Thou huntest mee p Iob. 10.16 saith Iob as a fierce Lyon and againe thou shewest thy selfe marvellous vpon me Thou renuest thy Witnesses that is thy Plagues against me and increasest thine Indignation vpon mee Changes and Warre are against me Verse 2. Haue mercy vpon me O Lord for I am weak O Lord Heale me for my Bones are vexed From the Lords Iustice in the former Verse hee Appealeth in this Verse vnto his Mercy and of Mercy hath beene spoken q Expos on Ps 4.1 p. 88. before Nor is the Prophet at a wrong Doore in crauing these Almes forasmuch as the Lords Title is r 2. Cor. 1.3 The Father of Mercies and the God of all Comfort The Mercy here meant is a Commiseration over his Miseries a Tender Compassion towards himselfe that suffered Affliction which how well it agreeth to God aboue witnesse the Words of the Apostle S Paul Å¿ Heb. 4.15 For we haue not an High Priest which cannot bee touched with the feeling of our Infirmities but was in all Points Tempted like as we are yet without Sinne. His Conclusion there is Let vs therefore come boldly vnto the Throane of Grace that we may obtaine Mercy and finde Grace to help in time of Need. And again in the same t Heb. 2.18 Epistle In that he himselfe hath Suffered being Tempted he is able to succour them that are Tempted Now that here was the Time of Need wherein this Helpe of Grace was to be found witnes the Words of the Prophet here for that he was Weake and his Bones vexed which Weaknesse of his what it was though it be not here expressed yet may we gather by the Circumstances Infirmum non se vocat quia Aegrotat sed quia Deiectus ac Fractus sit He calls not himselfe Weake in this place by reason of any Sicknesse u Calvin in hunc Ps saith Calvin but for he was Deiected and Cast downe by reason of his Broken and Contrite Heart A Case which oftentimes happens to the dearest Children of God though sometimes they haue Boldnesse againe and Vndauntednesse of Courage against all Opposition whatsoeuer By the Vexing of his Bones here the Prophet perhaps meanes not his Bones indeed but Firmamentum Animae vel Fortitudinem as x Aug. in hunc Ps S. Austen interprets it the very Strength of his Soule suppose his Faith or Hope or so forth Praecipuum Robur suum as y Calvin in hunc Ps Calvin tearmeth it his Might his Strength Excellency of Dignity or Excellency of Power or if so bee hee meant his Bones indeed then as z Iansen in hunc loc Iansenius obserueth they are put for the Members of his Body by an vsuall Synecdoche among the Hebrewes Verse 3. My Soule is also sore troubled but Lord how long wilt thou punish me The Spirit of a Man a Prou. 18.14 saith Solomon will sustaine his Infirmity but a Wounded Spirit who can beare That is saith the Note in the Margent of our Former Translation The Mind can well beare the Infirmity of the Body but when the Spirit is Wounded that is the Mind it selfe it is a thing Vnsupportable If we Reply as did the Disciples of our Saviour in another Case when our Saviour had told them that it was easier for a Camell to goe through the Eye of a Needle then for a Rich man to enter into the Kingdome of God Who then can bee saued so who then can be sustained who can possibly bee supported The Answere must bee as our Saviours there was b Mat. 19.25 With Men it is impossible but not with God for with God all things are possible The Lord c 1. Sam. 2.6 saith Hannah killeth and maketh aliue he bringeth downe to the Graue bringeth vp Words which She had learnt no doubt of Moses the Prophet in his Booke of Deuteronomie d Deut. 32.39 Howbeit the Prophet here in the meane time is driuen to such Extremities that hee is faine to come to VSQVE QVO to How long he should be Punished It seemes he was long in Punishing then it was not with him as at other times e Ps 30 5. Heavines may endure for a Night but Ioy commeth in the Morning no but happely he endured many Nights many Mornings in this plight So the Prophet here in this place Vsque quo How long but especially in another f Ps 13.1 Psalme How long wilt thou forget me O Lord for ever How long wilt thou hide thy Face from me How long shall I seeke Counsaile in my Soule and be so vexed in my Heart how long shall mine Enemies triumph over me How long and How long and again How long and How long again the fourth time Indeed it is Long to vs but it is our Infirmitie which makes vs think that Long which we haue not in a Tryce Iust for all the world like those that are Sicke especially if in their Sicknesse they be Cholerick to How hasty g Aug. in Ps 36 saith S. Austen are sicke Men to haue their Wills Nothing seemes so long vnto them as while the Cup they call for is in fetching They who doe attend them make all the speed they can and all for he should be pleased yet the Sick Man When why When I say When will you bring it mee When shall I haue it They make as much hast as possible they may and yet that which they with so much hast endeauour to perfourme thy Sicknesse makes it seeme long vnto thee But it is a good Note and fit to this purpose which S. Austen hath vpon this Psalme h Aug. in hunc Ps That which is easily Cured is not greatly cared for the Difficulty of Healing makes vs take the greater heed when Health is once obtained And again i Aug. Ib. The Prophet is in this long Perplexitie that hereby hee might knowe how great the Punishment is that is prepared for those that will in no wise bee Converted when they that are Converted find so
the greatest Tentations should be lost in Trifles so farre be it from vs that Teares which should be spent for our Sinnes should be spent so vainely But to returne where I left That the Prophet here saith The Lord hath heard the Voice of his Weeping it is not so to be vnderstood as if he were presently to be deliuered and there an End No but for his Faith did assure him that though hee were not as yet Delivered yet that the Lord heard him notwithstanding For what is Faith r Heb. 11.1 saith the Apostle to the Hebrews but the Substance of Things hoped for and the Evidence of Things not seene And yet it may bee that this Psalme and Many other in this kinde were penned after his Deliverance as Calvin Å¿ Calv. in Ps 5.2 speakes in Generall t Jans in hunc Ps Iansenius in Particular of this Psalme and so the Event did then declare what here is deliuered in these Words Verse 9. The Lord hath heard my Petition the Lord will receaue my Prayer The often Repetition of one and the selfe same Sentence u Aug. in hunc Ps saith S. Austen declareth not so much the Necessitie it hath to bee spoken as the Ioy and Affection of him that speakes it For they that are in Ioy so vse to speake as if it were not enough to speake what they speake once onely over but over and over againe Howbeit where the Prophet here saith that the Lord hath not only heard his Prayer but will receaue it the difference is to be obserued betwixt Hearing and Receauing King Solomon did heare his Mothers Request which shee made for x 1. Kings 2.23 Adoniah but he was so farre from receauing it that it cost Adoniah his life Indeed speciall care is still to be taken what we presume to aske at Gods hands S. Iames hath an Elegant Gradation to that purpose Yee lust y Iam. 4.2 saith he and haue not yee desire to haue cannot obtaine yee haue not because yee aske not yee aske and receaue not because yee aske amisse Socrates the Terrestriall Oracle of Humane Wisdome as Valerius Maximus z Val. Max. l. 7. c. 2. calls him was of opinion that Nothing should be asked of the Immortall Gods but only in generall Tearmes that they would bestow Good Things forasmuch as they knew what to every one in particular would prooue most profitable For we many times saith Socrates desire that which it were better for vs to bee without His Instances are in Riches Honour Kingdomes and Marriage Change but the Number there GOD for Gods and somewhat it is that Socrates saith but the Oracle of Heauen goes farther by farre and therefore Reverend Hooker The Faithfull a Mr Hooker Eccles Pol. l. 5. §. 48. saith he haue this comfort that whatsoeuer they rightly aske the same no doubt but they shall receaue so farre as may stand with the Glorie of God and their owne everlasting Good vnto either of which two it is no vertuous Mans purpose to seek or desire to obtain any thing preiudiciall Verse 10. All mine Enemies shall be confounded and sore vexed they shall be turned backe and put to shame suddainely S. Austen discoursing on these Words b Aug. in hunc Ps professed that he sawe not how it should possibly come to passe what here is spoken so Generally but onely in that Day when the Rewards of the Iust shall be manifest and the Punishments of the Wicked For now saith he in the mean time they are so farre from being confounded that is ashamed of what they doe that they still insult vpon the Godly and so farre prevaile with the Weake that they rather confound them that is make them ashamed of Professing the Name of Christ But it is likely ynough the Prophet here meant that euen in this World to that which he speaketh should come to passe and he saw no doubt with his owne Eyes to what a shamefull Death many of his Adversaries did come c 1. Sam. 31.4 Saul vpon his owne Sword d 2. Sam. 17.23 Achitophel with his owne Halter e 2. Sam 18.9 Vid. Exposit on Ps 3.1 p. 63. Absolon with his owne Haire Not a Day almost past ouer his Head but he had some visible Monument or other of Gods great good Loue towards him in the Confusion of his Enemies f â— Sam. 3.1 David waxed stronger and stronger and the House of Saul waxed weaker and weaker But it is most remarkeable that here it is said it should be Suddainly to the greater Terror of the Vngodly No doubt least they should repent and so be saued Like as our Saviour himselfe g Mat. 13.15 speaketh This Peoples Heart is waxed grosse and their Eares are dull of hearing and their Eyes they haue closed least at any time they should see with their Eyes and heare with their Eares and vnderstand with their Heart and should be converted and I should heale them h Suet. in Iul. c. â—7 Caesar when he read in Xenophon the Death of Cyrus how being at the point to die he gaue order for his Funerall not onely slighted so lingring and slow a kinde of Death but wished for his part that he when he were to die might die in a trice I and the very Day before he was slaine in a Discourse that was mooued at Supper about the best ending of a Mans Life held that to be the best which was suddaine and vnlooked for Talis ei Mors paenè ex sententia obtigit He had saith Suetonius in a manner such a Death as himselfe had wished And indeed i Mr Hooker Eccles Pol. l. 5 §. 46. saith Reverend Hooker to such as iudge things according to the sense of naturall men and ascend no higher suddainnes because it shortneth their Griefe should in reason be most acceptable Howbeit let vs saith he which know what it is to die as Absolon or Ananias and Saphyra died let vs beg of God that when the Houre of our Rest is come the Patternes of our Dissolution may be Iacob Moses Ioshua David who leasurably ending their Times in Peace prayed for the Mercies of God to come vpon their Posterity replenished the Hearts of the neerest vnto them with Words of memorable Consolation strengthened Men in the Feare of God gaue them wholesome Instructions of Life and confirmed them in true Religion In summe taught the World no lesse Vertuously how to die then they had done before how to liue Now as the Prophet here in this place of his Enemies so the Scriptures of the Wicked in generall l Iob 34.20 In a moment shall they die and the People shall be troubled at Midnight and passe away and the Mighty shall be taken away without hand Thus Korah Dathan and Abiram in the Booke of m Num. 16.32 Nombers Absolon and Achitophel in the n 2. Sam. 18.9 2. Sam. 17.23 Book of Samuel Ananias and