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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	day_n	young_a	youth_n	78	3	8.5865	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12260	A sacred septenarie, or, A godly and fruitful exposition on the seven Psalmes of repentance viz. the VI. XXV. XXXII. XXXVIII. LI. CXXX. CXLIII. the 1. 2. 3. 4. 5. 6. 7. of the penitentials. Seruing especially for the direction and comfort of all such, who are either troubled in minde, diseased in body, or persecuted by the wicked. The second impression. By Mr. A. Symson, pastor of the church at Dalkeeth in Scotland.	Simson, Archibald, 1564-1628.	1623 (1623)	STC 22568; ESTC S107775	256,267	548

vp might be remembred as was said by the Angell to the Centurion Thy prayers and almesdeeds are come vp before God Act. 10.4 This frequent desire to be heard cōmeth not from diffidence and a distrust The more we hope to be heard the more we desire to be heard but from confidence for the more we trust to be heard the more we desire to be heard And this neglect of prayer that we suite seldome or neuer proceedeth from the ground of infidelitie because we beleeue God will not graunt if we suite Therefore knocke often beg earnestly wrestle by prayer with the Lord hold him at a continuall businesse vntill he graunt thy iust and lawfull petitions and out of doubt things lawfull in themselues that is what he hath commanded suited earnestlie with dependance vpon Gods pleasure shal be graunted vnto thee Doctr. He that cānot pray can haue no companie with God My prayer and supplication Prayer is the life of religion and he that cannot pray can haue no company with God Dauid who was a man after Gods owne heart was euermore giuen to prayer morning euening and noone Dauid spent all his life in prayer yea in the midst of the night he arose and prayed vnto God he preuented the morning watches and the breake of day so that he spent all his life in prayer God be mercifull to vs who can not suffer to spend any time in prayer We spend many moneths vainly ●dlely and sinfully without wearing and the time is short which we bestow vpon prayer and yet we thinke it too long Against the too much neglect of prayer in these our timest we sleepe in the night and awake but alas what time thereof doe we spend on Gods seruice when ariseth any of vs to seeke God in the night when thinke we vpon him in the night season many cogitations come in our mind but we neuer thinke vpon God and in the day we beginne in the morning to seeke the world or our fleshly lusts but who seeketh the Lord early The rest of the day we put ouer and consume in pastime as though the Sunne were ordained for none other vse but to let vs see to goe to hell Pray then vnto the Lord that he may giue vnto you the spirit of prayer for as Saint Iames saith very well Iam. 4.2 Yee lacke because you aske not Answere me in thy truth and in thy righteousnes He buildeth his prayer vpon two groundes Go●s truth in his promises and his righteousnesse that he being a iust iudge of the world will neuer forsake the righteous 1. Cor. 1.30 in his sonne Iesus Christ who is made our righteousnesse Then God standes much by his word and as he is veritie so his word is yea and amen neither can he neither will he chang or alter his word hath he spoken it must be performed All men are liers Ps 116.17 they falsifie their promises there is no truth in this generation All sorts of men are changable but God who is truth it selfe cannot alter It is a great oath to a prince to sweare per verbum principis but it is possible as is often seene that they alter change Noblemen and Preachers yea all sorts of men are found to say and to gaine say but who euer heard that God promised being as I haue said veritie it selfe and violated one word of his promise since the foundaof the world neither euer shall Then we haue a good God both iust and true and I wish that we would imitate those vertues of our God For truth is exiled and righteosnesse is departed from the earth Verse 2. And enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustefied THis verse containeth a deprecation of Gods iudgement that he would not enter in a straight marking of his sinne He might haue pleaded his innocencie before men but when he commeth to that terrible tribunal of Gods iustice he submitteth himselfe crauing pardon for his trespasse and this generall rule should be obserued if we desire God to be fauorable to vs that we beg the remission of our sinnes For if Dauid could not plead his innocencie Beg for remission of sinne Iob. 15.16 what can any of vs doe who drinke in iniquitie as water who are altogether vncleane and filthie Let vs therefore confesse our wickednesse and make supplication to our iudge and lay our hands on our mouthes being vnable to plead our cause against the Lord. That ye may the better vnderstand this verse obserue First that there is a iudgement into which men must enter or else be absolued from the indicatorie Secondly by what name he stileth himselfe thy seruant Thirdly the argument Because no lauing shall be iustified in thy sight Of those in order 1. There is a iudge and a iudgement Men runne forward in sinne lasciuiously and without care but they remember not there is a iudgement wherein they shall be called to an accompt Reioyce saith Solomon O young man in the daies of thy youth but be sure thou shalt be brought to iudgement Eccl. 12.9 If the seruant remembred his accomptes would he mispend his Masters substance But the Diuell hath blinded mens eies and made them so forgetfull that they thinke not on their reckoning But the iudgement is more then the reckoning Albeit men for debt may lawfully be put in prison and his goods confiscat Gods iudgement more seuere then mans yet no law will take a mans life for debt but the spirituall tribunal is more terrible for if God enter once in iudgement with any man he will kill both body and soule God hath three iudgment seats There be three iudgement seates which God hath made vp for man one which he hath set vp in his conscience accusing him condemning him and punishing him the second is at the houre of his death then God putteth him to triall The third and last tribunall is after death wherein all shall appeare to render an accompt of their actions the bookes of their owne conscience shal be opened and none shal escape that indicatorie neither kings or preachers or people all must appeare and render an account of their thoughtes of their wordes of their actions That iudgement is peremptorie no excuse no subperseges or dilators Vse but away they must goe crying let the mountaines couer vs from the face of that iudge Luk. 23.30 Let princes then and noblemen perswade them selues that albeit they thinke no law can strike against them if they doe whatsoeuer pleaseth themselues God hath a throne and a iustice court before which they must needes appeare and receiue the definitiue sentence whereof oftentimes in this world they haue a feeling Nebuchadnezer may be a proofe for this Dan. 4 29. whom God for seuen yeares made a beast Herod Antiochus and infinite others 2. With thy seruant He was a Lord and a King of a

went vnto the house of God as companions And I am become a stranger to my brethren euen an alien to my mothers sonnes Psal 69.8 88.8.18 And. Thou hast put away my acquaintance far from me and me to be abhorred of them I am shut vp and cannot get forth and my louers and friends hast thou put farre from me and mine acquaintance hid themselues And Isaias the Prophet saith I looked and there was none to helpe Isa 63.5 Zech. 13.6 and I wondred that there was none to vphold And Zechariah Thus was I wounded in the house of my friends And Iob Iob 6.13 19.13.14 15.16.17.18.19 30.1 Is it not so that in me there is no help and that strength is taken from me And He hath remoued my brethren farre from me And also My acquaintance were strangers vnto me c. And But now those that are yonger then I am mocke me yea those whose fathers I haue refused to set with the dogs of my flocks Iulius Caesar said to Brutus stabbing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou also my sonne And Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coram amici timuerunt pedes vero firma verunt socij 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui vero me prope euntes de longe recesserunt Many of the Fathers expound this of false teachers Against false teachers who in time of trouble forsake the flocke Bern ser 77 in Cantie who then looke a farre off to the sheepe and their people when they should be most comfortable to them in the day of their trouble Those are but hirelings who seeing the wolf coming do leaue the flock Woe be vnto those men who abound in the world to whom shame and condemnation doth appertaine Dauid had experience of this in Absolon his sonne Amasa his nephew Achitaphel his Counceller By this expenence of Dauid let vs learne Doctr. No coniunction can stand vnlesse it be in God that there is no coniunction so strict if it be not in God which can be able to bind any flesh to vs. For the bonds of nature are very weake because the ground of them is but fleshly that is brittle and inconstant Therefore let vs not trust in flesh and blood Woe be vnto him who putteth his strength in man Ier. 17.5 Next Trouble trieth our friends Trouble trieth who are friends Iob 6.15 ● They will be vnto thee as a brooke and as a broken tooth in the day of thy aduersitie I know the proofe of them and if thou wilt not trust me then thou shalt learne by thine owne experience when thou shalt stand in need of their comfort They will be as a broken reed 2. Ki. 18.21 which howsoeuer it may seem to be a precious staffe if thou leane vnto not onely will faile thee but iniure thee and pierce thy hand There are many rarities in the world which men seeke after but there is not it well ra●er then to find in all thy life a faithfull A rare thing to find a trustie and faithfull friend constant and secret friend whom if thou can find to keepe him is better then gold It is written of Alexander that coming to the sepulcher of Achilles he wept saying Plut in vita Alexandri O foelicem inuenem qui Homerum laudum suarum depredicatoram vnicum fidelem amicum Patroclum inuenerit O happy youth who found such a preacher of his praises as Homer was and such a faithfull friend as Patroclus Valerius Maximus maketh mention of two who kept constant kindnesse Pythias and Damon of whom the one being adiudged to death on a certaine day the other entered himselfe in his fellow companions place til he went home to put his affaires in order who abode vntill the very last day and then came which thing the Tyrant seeing and admiring pardoned the other desiring that they would admit him the third of their societie Should not we be ashamed that are called Christians that neither loue nor truth can be found amongst vs. We loue for gaine and we discord for gaine The heathens may condemne Christians amongst whom loue and truth is rare to be found Luk 18.18 Mat. 10.36 and therefore those Heathenish people shall condemne vs at the latter day Now is found to be true that sentence which our Sauiour foretold that in the latter dayes faith nor loue should not be found in the earth and loue should wax cold the father against the son c. a mans enemies should be those of his owne house Verse 12. They also that seeke after my life lay snares and they that go about to do me euill talke wicked things and imagine deceit continually BEllarmine expoundeth this and all the rest typically of Christ which may stand but he omitteth the literall interpretation of the person of Dauid and the common estate of Christs members The substance of it is Seeing my friends furnish me no comfort but look vpon me a far off carelesse of me yet mine enemies are not idle against me but set themselues by all their engine and labour to destroy me Whē friēds are slow in helping foes are most busie For it commeth often to passe that when our friends are slow in helping vs our foes are earnest against vs. Our friends should blush that the wicked should be more instant against vs then they are to maintaine vs. But it is no wonder since by nature men are more bent and prone to euill then to do good things By constraint they do good but willingly they commit euill He describeth his enemies 1. from their malice 2. from their meanes to performe it 3. from their continuance Their malice in two they sought his life and deuised euill things against him The meanes meditating and musing euill and taking counsell Next speaking euill last doing euil laying snares by craft like fowlers to take my life Their profit and pastime was to vndo me The order is here inuerted for meditating properly precedeth speaking and speaking doing but in the words of the text it is otherwayes their malice extendeth to the highest degree they will not be contented to banish him prison him and reuile him nothing can satisfie their thirst but his blood This is the enuie of the Serpent against the seed of the woman The Diuell is a murderer and so are his children The wild beasts do prey vpon the poore sheep and its blood is sweete to their taste so are the cruell and bloody Papists of the Iesuitical sect so much gape for the blood of Christians that albeit we professe one God one Christ Against the cruell malice of Iesuites one Bible and Scripture no bonds can bind them to vs. They will be content rather to agree with Iewes who denie Christ to whom Synagogues in Rome are not denied by the Pope or with Turks with whō they haue often taken assurance to the preiudice of Christians yea with the Diuell

of his essence and loue Elohim the name signifying his persons and power Adonai the name of his soueraigntie and greatnesse to teach vs that whē we come before him we may acknowledge what he is in nature and in persons What is deficient in vs is sufficient in God and what our qualities that our doubtfull faith may be vpholden vnder so many tempestuous assaults knowing whatsoeuer is deficient in vs is sufficient in him Those are as many props vpon which our faith is builded that the gates of hell cannot preuaile against vs. A GODLY AND FRVITFVL EXPOSITION ON THE LI. PSALME the fift of the Penitentials THis Psalme is most memorable amongst the seuen Penitentials so that Athanasius that learned and diuine Doctor instructeth Christiā virgins Tract de Virg. when they awake in the midst of the night to repeate the same and the ancient Church made great vse of it And iustly may it be called the sinners guide For as Dauid by his sinne led them to error so by this his repentance he leades them to grace This Psalme consisteth of a Title and Supplication The diuisiō of the Psalme The Title containes the argument substance and occasion of the Psalme The Supplication containeth sixteen arguments which he vseth to moue God to haue compassion on him and a prayer for the Church in the end The Title To him that excelleth on Neginoth A Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Bathshebah The Title beares foure things 1. the Author and pen-man of this Psalme Dauid Gods Spirit no doubt being the inditer 2. To whom it was committed to be sung To the chiefe Musitian on Neginoth 3. At what time when Nathan had reprooued him 4. The occasion of the reproofe his going in to Bathshebah Dauid is not content verbally to vtter his repentance or to leaue it in the perishing books of the records of his kingdome His repentance is cōmitted to the eternal monument of Gods booke but he committeth it to the euerlasting momuments of Gods booke whereof one iote cannot perish but shall endure for euer in despight both of the Diuell and Antichrist the Pope his first borne A Psalme of Dauid He putteth to his name prefixing and subscribing it himselfe neither will suffer any to publish it but himself as he was not ashamed to sin he is not ashamed to repent as he was not ashamed to sin openly Let not those be ashamed to repent for sinne who haue not bin ashamed to sin Theodosius his repentance he is not ashamed publikly to declare his repentance Theodosius the Emperour is renowned in all the world for his humble repentance before Saint Ambrose after the slaughter at Thessalonica where in the place of the penitents he fell downe on his face and said Agglutinata est terra anima mea My soule is glued to the earth None are ashamed to sinne but all are ashamed to repent and so God powreth shame vpon many because they will not honour him whom they haue dishonored To the chiefe Musitian or to him that excelleth on Neginoth This same is the title of the 4. Psal Lāmenatzeah oftentimes in the Scriptures is taken for the Presidents who are chiefe in any thing as 2. Chron. 18. 34.18 The sweet● singer of Israel giues it to a sweete singer I thinke it to be best translated To him that excelleth Neginoth was an instrument of musick vpon which they played So they did not only reade the Psalmes but also sing them yea so distinctly that the people easily might vnderstand them not so much addicted to the note or tune as to the matter Mat. 26 3● as our Sauiour did sing after the Communion and Paul commandeth it Col. 3.16 Musicke is an Art very pleasant delectable and profitable to stirre vp the affections of man to Gods seruice The commodities of musick 2. Kin. 3.15 or to restraine the anger and perturbations of our nature as was in Elizeus who sought for a minstrell to appease him But first we haue to see that this excellent Psalme is committed to an excellent person who hath great cunning to put it forth to the vse of the Church teaching vs hereby that spirituall exercises are not to be put into the hands of ignorant dolts who haue no wisedome or skill to set forth the glorie of their God For the subiect being most glorious why should it be concredited to such as haue neither learning not wisdome And if that singing should haue so worthy instruments what do ye thinke of the preaching of the Gospell of which the Apostle saith Who can be sufficient for those things Happie then is that Church when learned men are promoted to good places whereby the word may be further aduanced And in a miserable case are those who are committed to the charge of ignorants Against ignorant and idle preachers idle bellies and such like who are vnfit to take the care of Gods people for whom they shall be countable to God at the great day and Gods vengeance shall be vpon them in this world Dauid he aduanceth musick very much as Solomon also after him 1. Chron. 15.16 and the Musicians were distributed into certaine classes and orders Col. 3.16 1 Cor. 14.15 The antiquitie and ancientie hereof maketh much for its commendation for God did inuent it This is a principall science and yet in hath few aduancers Mens deafned eares betoken their beastly ignorance who will not suffer themselues to be wakened and roused vp from their security and sleepe There are some good Christians chalenged Obiect who being of a melancholious nature are thought to abhorre all musicke and musicall instruments Solut. But men are deceiued herein if musicke be free of profanitie and superstition there is no good man of religion who cannot but like it well and delight greatly therein But the auarice of our age as it hath bin the decay of many sciences so likewise of this Nota. The Church being spoiled of her rents is not able to entertaine this science as it should be which God supply whē he thinketh time And this I say not that I do like either the profanitie of beastly men that in stead of heauenly songs sing bawdie ballads or of such superstitious Papists who sing and tune Latine words in their Masses thereby mocking God and making religion a sport But the abuse of that science I disallow the vse I allow and approue as most necessarie to Gods glorie And seeing it will be perpetuall in the heauens why should it not begin on earth There shall be a naturall not artificial song of which we shall sing for euer the song of Moses the seruant of God Apoc. 15.3 Let vs therefore begin on earth Nota. learne of our Gamma and enter into our Alphabet here that we may be perfect Musitians when we become perfect our selues in glorie Here let vs sing with grace