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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	name_n	sabbath_n	5,519	5	10.5951	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08804	The broken heart: or, Davids penance fully exprest in holy meditations upon the 51 Psalme, by that late reverend pastor Sam. Page, Doctour in Divinity, and vicar of Deptford Strond, in the countie of Kent. Published since his death, by Nathanael Snape of Grayes Inne, Esquire.	Page, Samuel, 1574-1630.; Snape, Nathaniel.	1637 (1637)	STC 19089; ESTC S113764	199,757	290

against himself for it Personall considerations do much aggravate or extenuate sinnes Sinnes of ignorant persons are nothing so defiling them and provoking God as sinnes of knowledge Sinnes of yonger persons in whom the passions of youth are more unruly and understanding and reason as yet but in the blade offend not so much as sinnes of aged persons whom time and experience should both informe and confirme in better wayes they have felt more comfort of the favour of God and seen more examples of the justice of God and have been longer taught in the word of God and where God soweth liberally he expecteth to reape plentifully Sinnes in poore persons who have received little at the hands of God displease him not so much as theirs whose cup doth overflow whose pathes are anointed with butter and their bellies filled with the treasures of his plenty Sinnes in inferiour persons not so offensive as in Magistrates and Princes and eminent persons whose examples may prove infectious to corrupt many Generally the same sinnes in the people are lesse then in the Minister Cujus in ore verbum vitae cujus in more should be vitaverbi In whose mouth is the Word of life in whose conversation the life of the word Therefore when David remembred his own person a King and an holy Prophet so much beholding to God for his high favours his heart did the more smite him for his trespasse And thus should the example work with us upon any temptation to sinne to consider with Joseph How should I do this great wickednesse and there take occasion to recount the favours of God to us the fruits of the earth the fruits of the wombe of our cattel our peace our health our daily bread our friends and all the comforts of life concluding thus God hath deserved better at my hands then so that I should give way to this temptation and so sinne against him whose loving kindnesse hath followed me all the daies of my life Should I blaspheme his Name by swearing in whose name is my help Should I prophane his Sabbath who hath allowed me six dayes for my work and this one for my rest and relaxation of all cares of life to attend his service Should I offend my neighbour whom God made in his own image for whom Christ shed his pretious bloud and for whom he taketh care as he doth for me that he may live in peace by me And as this in early consideration may prevent sinne so in a later consideration it may serve to hasten our repentance and to make it more serious when not withstanding so many reasons against it I have yeelded to a temptation and committed a sinne The more cause I had not to do it the more must my repentance be 2 The Commission Have done evill Sinnes of omission wherein God is neglected or our neighbour in duties of pietie or charitie give great offence You may see it in the sentence I was hungrie Et non pavistis me Ite maledicti and ye fed me not Go you cursed Sinnes of desire though not effected and perpetrated do more offend for as our good desires do stand for acts and receive rewards so our evill and unlawfull desires expresse the malignity of our corrupt dispositions and merit just vengeance Sathan doth corrupt the heart first and then out of the foule treasure of the heart proceed all kinds of evils Peccatum animae the sinne of the soul is the pollution of the soul and God seeth it David was an adulterer when his desire was first enflamed with lust but now it is done Vriahs wife is defiled Uriah is slain here is a sinne of commission Sinnes of this kinde which corrupt us and do hurt abroad cannot be recalled so long as sinne is but in desire it defileth at home onely but when it comes abroad into action it is a complete and full unrighteousnesse Therefore in repentance we must especially have care of such evils as are done by us which we cannot recall to repent them heartily and to wash them clean from our consciences for they cleavefast to us they scatter their poyson abroad And if sinnes of omission do smart so upon offenders and sinnes of desire how deep is the scarlet dye of sinnes of commission 3 The trespasse I have done evill Evill is a creation of our own for all that God made was exceeding good This we can do of our selves yet Sathan puts us on by his temptations Yet not under the name or shew of evill the delight and pleasure of the flesh seemed in the temptation like the forbidden fruit faire to the eye and pleasant in taste The evill we commit if we think of it will soon appeare like it self to our understanding and reason but especially to the Spirit of God in us But our appetite hath not the leasure to advise with these in general delight is good pleasure is the gift of God But if this be not regulated by the Canon of manners which is the holy law of God there may be a latent evill which we are loath to see for feare of depriving our selves of our desired delight But when lust hath conceived we see the birth of sinne quickly succeeding Then the pleasure is gone and nothing remaineth but the evill the guilt of sinne and the burthen of the conscience That is done and there remaineth behinde the sting of it anguishing the conscience or the custome of it searing the conscience Every evill we do is an injury to God and a contempt of his Law If God should for his pleasure scourge and torment us and make it his sport to heare our groanings and to see our teares who could challenge him for using his own creatures according to his own will but as a father he loveth us our paine his smart How is it then that we take pleasure in evill which God hateth and which so offendeth him that his soul abhorreth all them that work wickednesse It is a better way to be before hand with quid faciemus What shall we do good Master what good thing may I do to obtain everlasting life then to cry Quid feci what have I done Oh what evill have I done to deserve death Or as Job Peccavi quid faciam tibi I have sinned what shall I do unto thee The name of evill should loath us it is so foule and it should feare us it is so dangerous Therefore in all temptations to it it will be our wisedome and holinesse to abstract the pleasure of evill from the evill To part them and weigh them by themselves We shall finde the pleasures of sinne in weight lighter then vanity and in such firme conjunction with vexation of the spirit and for their lasting so short lived and so soone gone and leaving such a bitternesse in the soul behinde them that the very thought thereof in sad consideration will call such mirth madnesse and say to such pleasure What meanest thou Again evill weighed by

not sacrifices or burnt offerings he delighted not in them true it is he commanded them but not for themselves but as outward expressures of inward affection and zeale and devotion faith and repentance Therfore it is said by faith Abel offered to God a more excellent sacrifice then Cain by which he obtained witnesse of God that he was righteous By which faith or by which sacrifice filled by faith he had that witnesse David having so heinously offended God as you have heard declareth that outward service by sacrifices is not the way of reconciliation The Jews put too much confidence in this kind of worship and wee had need to rectifie Religion in this point Outward duties are severely exacted by the ordinance of God But the desire of God is not to them nor his delight in them his Commandement and his desire his precept and his delight are a full sacrifice outward and inward When these are parted it is not religion but formall and ceremoniall profession onely The outward service of God is but the body and carcasse of the service the inward is the soule and as a body without a soule is dead so is the outward without the inward The Jews were very peccant in this kinde and placed their Religion much in these outward Ceremonies The Pharisies who were the Puritans of those times did affect outward appearances praying and giving almes and fasting and disfiguring their faces to be seene of men and all their austerity of life was in sight to breed opinion of holinesse which Christ detecteth and detesteth This was the leaven of the Pharisies that sowred all the masse of their Religion And David would teach us here that God never desired these outward things alone or for themselves but for the better advancement of his service for the further and clearer remonstrance of our loving duty to him For what careth God for any thing of ours who have all that we possesse of his free gift And why may not an Hypocrite have as full an hand though not as free an heart to offer sacrifice to God as the most holy and devout servant of God hath You see the lesson here read to you that you must not think to please God with outward things alone For except your righteousnesse exceed the righteousnesse of Scribes and Pharisees you cannot enter into the Kingdome of heaven Scribes and Pharisees were for externall worship the most precise observers of the Law that ever made profession of Religion They did strive to over-doe the law in many things therfore S. Paul calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most exquisite Sect of all The Law saith six dayes shalt thou labour the seventh rest They divided their working dayes into three parts One for Prayer A second for reading the Law The third for Work Two thirds they gave to God In oblations to God and in tithes they exceeded the Law and gave more then was exacted Two dayes in the week they fasted wholly from from all food for almes they gave beyond their ability generally in outward things they spared neither cost no● pains to seeme religious Yet Christ putteth us to it to exceed not their outward shew and performances but their righteousnesse Here was hasty running but it was out of the way all this that they did might be done without any true righteousnesse It is but so much more paine taken to go to hell There is somewhat else in it that wee must looke to and that is delivered by David in the next Verse Here is D●●iss●m I had given put off with non desidera● non delectaris thou desirest not thou art not delighted with which teacheth us to apply our service to the desire of God to his delight 1 To the desire to that which he requireth of us 2 We must not stay there but affect to delight God which makes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fuller sacrifice If God should say he hath no delight in us where were we then As we must delight in the Lord so wee must compose our selves in such sort as he may delight in us The just are the jewels of the Lord precious stones and they must be well set that in the day when hee maketh up his jewels we may be called his Then shall wee be as the apple of his eye as the signe● on his right hand If but two or three of these meet in the Name of God God is in medio in the middest If they offer him a sacrifice hee smelleth a sweet favour of rest These are Vines of his plantation the wine which they yeeld doth please God and man Let his desire and delight be the rule of our service of him that his delight may be to be with the sonnes of men Observe how holily proud God was of Iob to Satan Hast thou not considered my servant Iob and of David 〈◊〉 Davidem servum meum I have ●ound David my servant And to Cornelius the Angell of the Lord said Thy prayers and thine al●●s are come up for a 〈◊〉 before God Come up before God he taketh notice of them delights in them Come up for a memoriall God will not forget them to receive to reward them Comming to Church for fashion without devotion hearing without desire to profit by it entreating earnestly and saying good Master what shall I do c. And when wee know and God hath shewed what is good and what hee requireth at our hands and with what he is delighted to go away sorrowing as the young rich man in the Gospel did is the marke of an Hypocrite It is the Apostles argument of perswasion To do good and to distribute forget not for with such Sacrifices God is well pleased Saint Paul speaking of their Fathers saith They were all under the cloud they passed through the Sea They were baptized unto Moses in the Cloud and in the Sea They did all eat the same spirituall meat and dranke c. But with many of them God was not well pleased What are all the benefits which we receive from God or all the services that we perform to God if God be not pleased with them and us his favours turn to rods and our services turne to injuries to him O let us labour to please and delight our God for in his favour is life If the light of his countenance shine on us we are well Happy are we that God will vouchsafe to receive us or to take delight in any thing that we say or think or purpose or desire or endevour or performe Such dead dogs as wee are so laden with iniquities so weak by our infirmities so dark in our understandings so cold in our zeale and in all goodthings so imperfect onely for our desire to give him delight acceptable to him VERSE 17. The Sacrifices of God are a broken spirit a broken and a contrite heart ô God thou wilt not despise IN the affirmation here David sheweth what

shutting up of Davids penitentiall supplication in a broken and contrite heart I conclude 1 That in an arraignement for sinne there is no plea of good workes David had the conscience within him and the testimony without him of God and the Church that he had served the Lord and had walked in all the wayes of the Lord with all his heart save onely in this matter Yet this one matter cannot be answered without the exact fulnesse of repentance Here is no setting off of any sinne for some singular good worke before done The sinne that he hath committed doth extinguish the light of all his former righteousnesse as if it had never beene But when the righteous turneth away from his righteousnesse and committeth iniquitie all his righteousnesse that he hath done shall not be mentioned The Pharis●e might have past with us for a devout and an holy man if Christ had not detested him 1 He went up to the Temple to pray which was an exercise of devotion 2 I here he prayed with himselfe though in a publike place he had a private prayer here was no vaine ostentation in sight 3 He rejoyced in two things which have reference to the two duties of Repentance 1 Cease to do evill for he saith I am not as other men extortioners unjust adulterers nor as this Publicane not like them in their sinnes But I thanke thee for it 2 Learne to do well I fast twice I give tythes c but we referre this also to I thanke thee The Publicane had another bearing which became humble repentance well But the Pharisee for any thing I can discerne might have past for an holy man if Christ himselfe had not detected him I tell you this man went downe to his house Yet observe the Text He went justified more then the other the other not altogether unjustified 2 This directeth me in the deduction of a second conclusion that a broken and a contrite heart for sinne is as safe rest for the soule as the conscience of a good life This appeareth in the direction betweene the state of our innocent creation and our costly redemption For our creation set us in a way of happinesse rather in possession and fruition of happinesse but such as might be lost but our redemption bought us a never-withering crowne of glory Our holinesse of life may be corrupted as Davids was but our contrite and broken spirit none can heale but God onely and because it is his sacrifice he will not despise it In all the examples of repentance above-mentioned we see how firmly the Penitents stood upon that ground for that put away all their former sinnes and established them in the good favour of God Therefore David having this sacrifice ready and now tendring the same to his God doth cease further solliciting of God for himselfe and beginneth as one fully reconciled to God to sollicite him in the behalfe of his Church as followeth From whence we draw this exhortation Let us all labour our repentance as the most needfull worke of all We must charge all our afflictions upon our sinnes and we have but this one way left to repaire us to redeeme the favour of our God to us even our repentance One joynt sacrifice of broken hearts and whole hecatombes of contrite spirits would mend all that 's amisse Let us therefore commence a just warre against our owne corruptions and sinnes it is not enough to conquer the weake Island to destroy the vines the fewell of our drunkennesse to possesse the towns and villages the habitations of sinne in the outward members of the body There is in every one of us a strong Fort an hard and stonie heart fortified against all piety and holinesse where Sathan as a strong armed man holdeth possession this Fort and strong hold this propugnacle of sinne this heart must be broken Let us bend all our batterie against that and see to it that the world the flesh the devill may not supply it and then the day is ours and to him that overcometh shall be given a crowne of life Nothing overcometh this Fort of sinne in our hearts nothing breaketh them so soone as 1 A good watch kept that they may take no rest 2 Fasting to sterve the body of sinne 3 Weeping to open the sluces and drowne it with our teares 4 Praying for our Amaleth within us cannot stand if our soules like Moses hold up their hands in prayer to the God of our lives 5 An holy implacable furie against it never to give over the assault till we have brought it to subjection This fort thus conquered the Island is ours VERSE 18. Do good in thy good pleasure unto Sion build thou the walls of Ierusalem HEre beginneth the second part of this Psalme containing the prayer of David for the Church From the sequence of this prayer observe When we have by true repentance made our peace with God for our selves we have accesse with boldnesse to the throne of grace to put up petitions to God The Reason is Our sinnes do separate our God and us So Isaiah But your iniquities have separated between you and your God and your sinnes have hid his face from you that he will not heare David confesseth If I regard wickednesse in my heart the Lord will not heare me God treating with a sinfull Nation a people laden with iniquitie sheweth them the way into his favour 1 Wash you make you cleane 2 Come now let us reason together saith the Lord. David confesseth because of his iniquities which are an heavy burthen to him I am troubled I am bowed down greatly When we should lift up our heads our eyes our hands to God our sins confound us with shame wee ●ile from the presence of God they shake us with feare wee are afraid of his judgements But true Repentance doth wash us so clean and reconcileth us so perfectly to our God that wee dare come in fight we dare present God with our requests We s●cke the face of God when we ayle any thing every griefe of our persons or of the state in which wee live sendeth us presently to God for remedy In affliction wee seeks God early We secke him but we finde him not alwayes we aske of him but hee granteth not our requests wee cry lowd to him but he heareth us not and we take it ill to be denied to be delayed Saint James gives us the reason Ye aske and receive not because you aske amisse There is mors in olla death in the pot there is sinne in the heart our fountain is impoysoned the waters of it are corrupt Hose directeth a speeding way ô Israel returne to the Lord thy God for thou hast fallen by thy iniquitie Take with you words and turn to the Lord say unto him Take away all inquity and give good so will we render the calves of our lips In this course of removing our sin first we