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
need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth Obiect Against inuocation of Saints is God But in regard of his basenesse and vn worthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfeâ— pennie candles Paul saith O foolish Galatians who hath bewitched you Gal. 4.3.1 and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke others when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the. whole Trinitie of which some of the ancients haue this coniecture because he failed against he Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elchim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neuer remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue preteÌ„ded goodworks it was he I giue saith he my goodnesse to the Saints Psal 16. I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth Simil. our sight is sharp enough and we may see far and cleerly but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Our best actions are contaminate with such imperfections and spots that we haue cause to stop our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exaggeâ—ateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and as he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin to be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where by the contrary so long as we are vnder Satans guiding a thousand seeme but one but if we betake our selues to Gods seruice one will seeme a thousand Againe we may admire the wonderfull largenesse of the mercies of God the bredth whereof extends ouer all the world the height to place vs in heauen the depth to draw vs from the lower hell the length betwixt hell and heauen O the bredth length deepnesse and height of the mercies of our God Admire the mercies of God the multitude of whose compassions neither man nor Angell is able to comprehend Why then doest thou despaire thereof O man though thy sins were neuer so many his mercies exceed them and although thou sinnest seuentie seuen times a day Mat. 7. he can pardon and forgiue thee Thy compassions the word in the original signifieth an ardent and earnest affection of the heart compassionating that which it pitieth as it were the commotion of the bowels as I noted before that his very bowels are moued toward his children as Paul writeth to Philemon Philem. 12 Luk. 15.20 2. Sa. 18.33 Psal 103. This compassion was demonstrate in the father of the prodigall sonne and in Dauid to Absolom much more in God toward his deare children Looke what pitie parents haue to their children greater hath God towards vs. Are not parents touched at the very heart when they behold the miseries of their children yea would they not hazard their liues and estates as many times they doe to deliuer them and will not God be moued towards vs if we considering his compassion and meeknesse would but pitie our selues by confessing our iniquities vnto him Put away He borroweth a similitude from Merchants who haue their debts written in their account-booke and at the paiment thereof they score out that which before they haue written Therefore since our sinnes are written with a pen of iron and a point of a diamond we must pray
dishonour of God and offence of his Church Of thy righteousnesse that is not of his iustice in punishing him but of his righteousnes in couering his iniquitie For which Christ is called God our righteousnesse So he would be vnrighteous and denie himselfe if he should denie vs mercie so sure is our saluation which is our great comfort We must praise God for all his benefits whereof we are lesse then the least and if for the smallest much more for the greatest euen that worke of our redemption by Christ that he is made our righteousnesse to saue vs when we had nothing of our selues and knew not our danger he prepared a salue for vs before we were wounded and the remedie before our danger If we were sicke and had receiued health poore and were relieued would we not thanke God and thinke our selues obliged to him as we are Nota. The greatest benefits deserue the greatest praises but seeing he hath deliuered vs from our sins and from hell haue we not the greater cause to be thankfull for the greatest benefits deserue the greatest praises Verse 15. Open thou my lips O Lord and my mouth shall shew forth thy praise HE promised in the former verse to sing ioyfully of Gods righteousnesse now he bethinketh himselfe that this is not in his owne power but it must come from God That as his faith and repentance was of him so his thankfulnesse must also proceed from him There is no temporall or spirituall gift which doth not come from God Phil. 2.13 So there is no temporall or spirituall gift which doth not come from God He worketh in vs velle perficere to will and to do The tongue was consecrated before to God now he presenteth his lips another instrument and at last the mouth it selfe which containeth both Seeing God hath giuen to euery member the owne facultie and power Euery meÌ„ber should sound Godâ— praises it is good reason it should be vsed to his glorie God hath giuen thee a tongue mouth and lips for no other end but to proclaime his praises And cursed is that man if he repent not who soundeth any thing with his tongue but Gods honour We see further that we are all close anâ— bound vp by nature except the God of nature enlarge our hearts with his loue and fiâ— our mouthes with his praises God hath the key of his lips he can make infants and sucklings proclaime his praises Psal 8.2 NuÌ„ 22.28 In Soliloq yea he caâ—â— open the mouth of Balaams asse to vtter his praise Augustine thinketh non posse laudare Deum sine ipso qui non ipsum habeat qui se adiuâ—et that God cannot be praised without himselfe he who hath not him to helpâ— them Moreouer obserue Doctr. Sorow for finne will break open the dumbe mouth to speake for Gods mercie how sorrow for sin will breake forth the dumbe mouth to speake for Gods mercie I â—eade of Croesus his sonne who seeing a traitor going about to murder his father though before he was alwayes dumbe began to speake and crie pitifully why should not we when we see that God is wounded with our sinnes once at last begin to crie But there ariseth here a question whether by our praises Gods name may be more amplified Obiect I answer with that worthy seruant of God Solut. M. Robert Rollock a holy man writing on this Psalme Deum in se â—sse perfectissimum that God is most perfect â—n himselfe without the worke of any creaâ—ure The Father glorifying the Sonne and â—he Sonne the Father the Father and Son â—he holy Spirit the holy Spirit the Father â—he Sonne But yet will be glorified by the creature Because he is iust his righteousnes craueth that the creature should acknowledge the Creator whose felicitie standeth in this that he should reuerence his Maker with all dutifull seruice he craueth it more for our weale then for himselfe Thinke ye that God can be either worse or better for our praises but we our selues are then best when we haue grace to praise him Philip finding Nicanor detracting him Plut. relieued him from his necessitie and then he began to praise him wherefore he said Videtis esse in nostra potestate bene male audire Ye see it is in our power both to be well and euill thought of But God is not so he careth not for our praises and our obloquies do not touch him he is so fâ—rre from the one and the other We can neither augment nor impaire his dignitie speake what we will or please wee may doe our selues euill him we cannot offend Sinne taketh away the benefit of our tongue Sin maketh a man dâ—â— that he can not praise God that we become dumb and cannot praise God till he forgiue vs our sinnes and then we shall speak and although we would speake God thinketh nothing of our speeches vntill we be reconciled to him What hast thou to do to declare mine ordinances Psal 50.16 and to take my name in thy mouth seeing thou hatest to be reformed But wâ— to the tongue mouth and lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou desirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purum gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone Hos 6.6 I will haue mercie saith he not sacrifice much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obseruethâ— well Sacrificia non operari per se peccatorum remissionem posseâ—sed â—antum representare praefiugare sacrificium â—llud vnicum redemptoris
the noysome humour purge the humour and saue the patient The goodnes wisdome of God which maketh affliction a bitter water to eat vp the rust of sinne The affliction is not profitable which hath not made some diminution of sin When Gods anger was quenched Gen. 8.1 then the flouds were abated so as thy sin decreases thy affliction diminisheth daily VERSE 19 Behold mine enemies for they are many and they hate me with cruell hatred THis endeth as the sixt Psalme Doct. for triumphing aboue sin his spirituall enemies The subduing of sinne is the triumph ouer our enemies Acts 9.3 he triumpheth aboue all his bodily foes he preuailes with God he preuaileth also with men He vseth no imprecations against them but that God would looke on them either mercifully to conuert them with Saul who was called Paul or to confound them 1 Sam. 31.4 as the first Saul who killed himselfe His enemies are described from their multitude number next frō their malice cruelty Alwayes Gods honor is so much the more greater that he is one for all his loue preuents their cruelty He complained of their craft before they had spred nets for him and the deuill who before was a Serpent and could not preuaile now becommeth a fiery flying Dragon Gen. 3.1 Apoc. 12.3 to deuoure the seed of the woman so craft disappointed becomes cruell he was first a Serpent yet he is more dangerous when he is a serpent Doct. cheaping then when he is roaring as a Lyon Craft disappointed becomes cruelty when he roares he is heard far off and is eschewed but who can shun a Fox and a Serpent therefore craft is alwaies cruell Since then we haue to doe with malitious enemies and crafty deceitfull men let vs inarme vs against them by the brestplate of righteousnesse to strike by their darts and by patience to suffer their wrongs VERSE 20. Keepe my soule and deliuer me let me not be confounded for I trust in thee HE ends as Christ ended his life Doct. In thy hand I commit my spirit The soule is wel kept when God keepeth it Luk. 23.46 Mat. 6.19 By the soule he meaneth also the life for it is well kept when the Lord keepes it no earthly place so sure but the thiefe may come in or rust consume but if thy soule be bound vp in the bundle of life and treasured with God no violence or cōsumption can attain therunto And he vseth that same argument in the end which he did in the beginning For I trust in thee VERSE 21. Let mine vprightnesse and equity preserne me for mine hope is in thee LEt no man claime the patrocinie of God Doct. vnlesse he maintaine a righteous cause quarrell God will not patronize an vnrighteous cause 1 Sā 26.17 for what fellowship hath the Lord with the throne of iniquity This he speakes because of his enemies to whom he neuer did iniury and the more ingratefull were they yea these he benefited as Saul with whom in the field he pleaded his innocency when Saul said Psal 143.2 My son Dauid thou art more righteous then I. But when he came before God he cried Enter not in iudgement with thy seruant but recountering with men he braggeth of his innocency Our eyes are sharp sighted and bright enough to behold the earth but when we looke to the Sunne they will be dim For I trust in thee Ye see albeit he claimes to his innocency yet he retireth him to faith and hope in God Our righteousnesse is not such as that we can altogether stand by it there are some slips and faults in the best of our actions Note therfore we are forced to retire to God who can supply them all in his al-sufficiency VERSE 22. Deliuer Israel O god out of all his troubles Doct. THis last verse containeth a prayer for the Church so that hee is not contented to enioy any priuate benefit from God himselfe Atrue note of a Christian to be affected with the state of the Church Psal 51.8 vnlesse the Church of God be partaker thereof whose welfare he promiseth to procure and desires others to pray for the peace of Ierusalem Doct. and this is a marke of a feeling member of Christ The Church subiect to infinit troubles who remembreth not his owne sorrowes without regard of the tribulations of Gods Church Next ye see that the Church is subiect to infinite tribulations she is a Lillie among thorns Exod. 3.2 Mat. 14.24 Gen. 8.1 there musthe a fire alway in that bush is no maruell to see the ship of the Disciples tossed in the seas and the Arke of Noah in the deluge but indeed it were a maruel to see the Church not persecuted Doct. God will in the end deliuer his Church Finally he prayes for deliuery to her letting vs see two things First that the Lor◠will compasse his Church with ioyfull deliuerances and not let the rod of the wicked lie alwayes on the backe of the righteous but as they haue many crosses Doct. so they get many comforts from God The Churches deliuerance is Gods prerogatiue Next God commonly takes that honour to himselfe to deliuer his Church when Princes persecute the same to their owne ruine and shame Let vs pray vnto our God to deliuer his Church in Europe this day which is fearfully assaulted by wicked men and to giue his Saints patience and perseuerance in the truth to the end Amen FINIS 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 Title containes the argument The diuisiō of the Psalme 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
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
and qualities of the heart Nâ— honest man will lodge in a filthy house oâ— drinke or eate except the vessell be madâ— cleane Simil. and God cannot abide in a foulâ— swinish heart Pro. 4.23 Keepe thine heart diligently saith the Spirit Since God then wil be thinâ— hearts guest Gen. 15.7 thou must guard it diligently that others enter not in neither leud cogitations but as Abraham chased away thâ— foules from the sacrifice so we must chasâ— away corrupt and euill cogitations froâ— our soule as vagabonds should be expelleâ— from the Kings pallace The heart in Latin is called cor â—â—ta note by three letters to signifie as some thinke that it is the seate of the Trinitie and therefore the pourtraiture of the naturall heart is of three corners answerable to the same As a vessell of gold or siluer being through long vse wasted and broken Simil. is sent to the Goldsmiths to be renewed so our hearts worne by sinne must be sent to God that he may put them in the fire and cast them in a new mould and make them vp againe Alas that wee are carefull to renew euery thing clothes vessels and all onely carelesse to renew our hearts Many are carelesse of the best things Renew a right spirit within me He doubleth his suite concerning his soule as his principall desire There are many who desire earnestly at God for earthly things but few are serious in seeking that best thing a new soule Many are careful of the outward man and carelesse of the hid man of the heart that inner man The spirit is right when it is set vpon the right obiect which is God but when it declineth to the world or to sinne then it is wrong and goeth astray Dauid crauing first that he might be purged froÌ„ his filthinesse craueth now strength of God to his spirit that he may not wander againe but abide constant in the right way of Gods commandements For we must not onely pray for a renewing grace As we pray for renewing grace so pray for accompanying and following graces but for an accompanying grace and a following grace to keep vs in the way of Gods obedience The crooked and broken backed were not admitted to the Priesthood no more are crooked or peruerse soules meete for Gods kingdome Trie of what spirit ye are whether of a right or a crooked trie whether it be of God or not Euery mans wayes are right in his owne eyes but the Lord pondereth the hearts God must cast downe the old building and build vp in thee a new building for himselfe that thou maist be one of the stones of that new Ierusalem which shall be inhabited by God Verse 11. Cast me not away from thy presence and take not thy holy Spirit from me IN this verse he craueth two euils to be auerted from him one that he be not cast out from Gods presence the other that the holy Spirit be not taken from him God cast off Saul his predecessor and tooke his holy Spirit from him 1. Sa. 16.15 and gaue him ouer to be led by an euill spirit Dauid here craueth at God to be free of those two iudgements The chiefe thing which he seeketh after is Gods fauour from which nothing debarreth vs more then sinne If any Courtier for his ouersight were put out of his place as Pharaohs butler and out of the Kings sight Exod. 40.3 would they not thinke hard thereof till they recouer his fauour Wee haue sinned against God should we take any rest till we be restored to his fauour Seek Gods fauour Should we not be afraid to be exiled and cast forth from his fauorable countenance in whose presence is fulnesse of ioy Psal 16.12 The face and presence of God is as the Sunne Simil. which in Summer looking fauourably on the earth quickneth all creatures man beasts the earth whatsoeuer groweth the fishes of the sea and the birds of the â—aire and by his absence all are discouraged comfortlesse and lose their vigour so while we haue Gods fauour we are in good case we haue light heate comfort pleasure and all things if he hide his face all things goes wrong and therefore our Poet saith well Tu si me placido lumine videris Cedent continuo caeterae prosperè Buch. Psal But do you think that God can cast away his elect child No verily God caÌ„not absent him self foreues totally and finally he will not do it he cannot do it though we our selues and others beholding our crosses may esteeme so The Sun may seeme not to shine Simil. wheÌ„ it is couered with clouds although it be shining so God may seeme to leaue vs when he crosseth vs but it is not so With an euerlasting loue haue I loued thee He loued his owne who were in the world to the end he loued them Ioh. 16.27 The gifts of God are without repentance Rom. 11.29 False Christ would deceiue the very elect if it were possible Mat. 24.24 Againe Christ saith No man shall take them out of my hands Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobares which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the hoâ—y Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinite and aduance Angels and men in plaine contempt of that glorious God head which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the seeling of grace
and this sense failing him for a while he desireth that it may be repaired and restored to him And God iustly dealeth this way with men For when they abuse the time of his gracious visitation he letteth them feele themselues what they are without him Therefore he is glad to seeke now with the prodigall sonne a restitution of the thing losed Stablish me He craueth now the gift of confirmation as though he would say Albeit thou wouldst bestow all the former benefits of remission of my sin of sanctification and ioy proceeding therefrom yet I am likely to lose them vnlesse it would please thee to confirme and strengthen me to the end Therefore he craueth to be stablished by the Spirit and he addeth an epithete to that Spirit calling it his free Spirit Our Lord was reproched for his frequencle with sinners they called him a drunkard because he dranke with them Luk. 2.16 and a glutton because he eated with them Who would reproue a Physitian which frequenteth with patients and who would reproue a Preacher who haunteth and conuerseth with penitents Simil. not to peruert but conuert them Thy free Spirit He letteth vs see that this stabilitie commeth by no other meanes but by the Spirit of God as oftentimes he doth make mention in this Psalme The title which he giueth to the Spirit is a free Spirit The Spirit is free in himselfe neither can he be limited so those who haue him cannot be bounded by any humane deuice or presumption The Spirit is free in himselfe The winde bloweth whither it pleaseth and shall not the Spirit haue libertie to blow whither he pleaseth Nâ— man seeth the wind yet it bloweth and ouerthroweth great houses and trees and yeâ— they will binde the word of God This 〈◊〉 speake not that I would wish any to pretend the Spirit and alledge for whatsoeueâ— thing they say a warrant of the Spirit thuâ— keeping that libertie to be a pretence anâ— sauegard of their imaginations as the Anaâ—baptists say but there is no warrant foâ— such riot for the Spirit seeketh nothinâ— â—ut by the word Christian libertie is to serue God Neither can this Christian libertie be a â—retence for Atheists who vnder couert of Christian libertie doe what they please â—pend their time in all maner of riot Our â—ibertie is to serue God not sinne from the â—ondage whereof we are made free Verse 13. Then shall I teach thy wayes vnto the wicked and sinners shall be connerted vnto thee NOw followeth his promise 1. that he will be a Preacher 2. to whom to the â—icked 3. what shall be the effect of his laâ—ours sinners shall be conuerted to God Then shall I teach the wicked He mindeth â—ot to hide his talent but to put it forth to â—is masters aduantage So this is a sure mark of one who hath Gods mercie that he will â—ot keep it priuate but publish it and make 〈◊〉 knowne to others Which is a dutie neâ—essarily craued in vs Doctrine Euery Christian should coÌ„municat their gift for the profit of the Church that we should be digent to communicate our gift to the vtitie of the Church Worldly men put out â—eir mony for their owne aduantage and â—ould not spirituall men put forth the â—ords gifts for his aduantage Dauid a Kiing is not ashamed to be a teacher of repentance and mercie which he felt himselfe So none in all the world should be ashamed of the holy ministerie Saint Paul saith None should be ashamed of the holy ministery 1. Cor. 9.16 Noâ—… Vae mihi si non praedicauero Wo be to me if I preach not the Gospell Those who are ashamed to preach publish their sins let them be ashamed to sinne Thy wayes But what is his text he teacheth thy wayes not mens traditions which can in no wise either assure or pacifie the conscience Dauid was not so bold to put in his wayes with Gods wayes Gods ways are the wayes prescribed in his word Godâ— wayes are the ways prescribed in his wordâ— which are perfect iust and holy wayes Buâ— when men will bring in the altar of Damaâ—cus opposing it to the true altar they remember not that God brought leprosâ—… on the Kings face 2. Kin. 16.13 till he was expelled ouâ— of the Temple This is a rule to Prince that they teach the people and make theâ— to be taught onely the wayes of God anâ— bring not in mens traditions and make mixture of them with the holy Scripture which here Dauid shunneth But whom teacheth he The wicked siâ—ners those who are in the very bonds anâ— hands of the Diuel these be the proper mâ—…er vpon which Gods word worketh Hypocrites set not by such lessons but poore miserable creatures who see by the word that they are worthy of hell then they are touched with a remorse and would be very glad to go to heauen So the physicke is lost which is not bestowed on such as are sensible of their owne sores And sinners shall be conuerted vnto thee He perswadeth himselfe that his doctrine â—hall be effectual forasmuch as it shal work â—he conuersion of sinners The word can doe more then any thing Esa 53.1 Rom. 1.16 O the wonderful â—ower of Gods word that it can do that which all the world could not do It is the â—rme of the Lord To whom is the arme of the Lord reuealed saith Isaias It is the power of God to saluation saith Paul No doctrine â—an worke faith in man but the worke whereto it perswadeth him not forceth â—im ConuersioÌ„ presupposeth auersioÌ„ Conuersion prefupposeth auersion The â—se of the word is to conuert them that are â—uerted or perueted as the shepheard brinâ—eth home the wandring sheepe Which â—eerly argueth the necessitie of the word â—nd teachers thereof so profitable as withâ—ut which sinners cannot be conuerted to â—od for no other instrument can conuert them and they cannot conuert themselues This teacheth Ministers to be diligent in their calling if they would shine as starres in heauen Dan. 12.3 they must labour to conuert sinners Verse 14. Deliuer me from blood O God which art the Gods of my saluation and my tongue shall sing ioyfully of thy righteousnesse HAuing before so often begged pardon for all his sinnes in generall he now particularly confesseth which of all his sins grieued him most The shedding of innoceÌ„t blud Dauids greatest sin which he setteth downe to be innocent blood and therefore he craueth to be deliuered from the burden of it from the terrors of an accusing conscience the cries which it sendeth vp to God This verse hath a petition and a promise In the petition two things 1. of whom he beggeth this petition 2. what he seeketh to be deliuered from blood O God the God of my saluation His doubling and repeating the name of God sheweth vnto vs that he taketh hold on God with both his hands and it declareth his vehemencie and earnestnesse