to Pharaoh Hâ— that câ—mmitteth sinne saith Christ is a seruant to sinne as by the contrary He that is borne of God sinnes not because the seed of God is in him The worke of sinne seemes pleasant and againfull but in the end yee shall find it both vnplesant and painfull Vse when you get your wages payed you from your master the Deuill ye shall know the truth of that saying of the Apostle The reward of sinne is death Rom 6.23 Ibid. 21. And in another place What haue ye gaine whereof now ye are ashamed whose end is death The deuill may giue you the bait of present pleasures but he lets you not see the mischieuous hooke lying vnder the bait Vse 2 Let vs refuse therefore to worke any longer task vnto Satan and betake vs to a better Master and better seruice and work in the Lords vineyard Iohn 6.27 Labour after that meat which perisheth not whose fruits shall be eternall life Of iniquity Some thinke these to be hypocrites as in the 41. Psalme verse 7. All they that hate me whisper together against me euen against me doe they imagine mine hurt But here it imports more when he cals them workers of iniquity A manifest practice of their wicked deuices in their actions against Dauid What iniquity is for iniquity is that which is contrary to equity and iustice and equity is defined by Cicero Suum cuique tribuere whereas iniquity is to defraud any man of his due Whereby yee see that God abhorreth all iniuries wee can doe to our neighbours Doct. God abhorreth all iniuries done to our neighbours 1 Ioh. 4.20 Mat. 9.13 and esteemes then his seruice to be true when it beginneth at our neighbours For how can we loue God whom we see not saith the Apostle when wee loue not man made to the Image of God whom we see And our Sauiour saith I will haue mercy and not sacrifice So that he refuseth the principall part of his seruice which consisteth in sacrifices if they bee not conjoyned with mercy to our neighbours and in Isaiah Isai 66.3 he that kelleth a Bullocke or a Lambe offers a gift as though he had killed a dogge or a sowe and onely because of their iniuries Woe to this sinfull generation Vse who make no conscience but doe all manner of iniuries to whom they may and doe not spare either fatherlesse or widow or strangers or the gray haires or pupils or Orphans and yet vaunt of their religion Note I wish rather they would professe Papistry or Paganisme that their confession and profession might be answerable and that they would either professe as they liue or liue as they professe for it is shame that a good faith should be backed with had works For the Lord hath heard the voyce of my weeping Doctr. The neerer we draw to God the further we must flee from all his enemies The argument whereby he repelleth the wicked from his is taken from his familiarity with God and sure it is the nearer we draw to God the further will we flee from all his enemies what makes vs such associates with the children of the Diuell but that wee are strangers to God and when once we haue drawne in friendship and seruice with him then we hate the other partie Next Prayer ioyneth vs to God yee shall know that the principall mean by which we can frequent with God is Prayer for if God giue vs the Spirit of Prayer then he giues vs an accesse to the throne of his grace Many yea the most part of the world know not what prayer meaneth others pray perfunctoriously and hypocritically and their prayer turneth into sinne The benefit of true prayer But happy are those whom Gods most holy Spirit teacheth to pray and those onely can pray aright The voyce There is ascribed to prayer a voyce Doctr. The voice of prayer more mentall then vocall which is not so much vocall as mental alwayes it hath a piercing voyce which pierceth the heauens and preuaileth mightily with God and is so importunate that it will not come from heauens gates till and answer be giuen as Ezechias Moses c. Of my weeping As Dauids prayers were not dumbe His prayer was not dry but had a voyce so they are not dry but full of teares those sappy prayers be acceptable to God which proceed not from a barren and dry heart but from an heart well watered with the clouds of heauen hears planted at the Riuers of waters which wee should all pray after Hee hath this comfort that God heard his prayers Doct. Our prayers in faith will surely be heard not that he heard them wit eares as he who planted the eares doth heare but hee heard his praier when he granted yeelded to his petition And this is a great prouocation to vs to make vs pray in faith and then wee may perswade our selues God wil heare them Thinke ye not that a mother will discerne the voyce Simil. but much more the weeping of her owne childe nad the Ewe discerne the bleating of her owne lambe amongst a thousand and will not God regard the praier of his own childe being in affliction Vse And this certaintie that we haue to be heard should hearten vs all to pray Whomsoeuer Christ cured he asked if they beleeued then said Mat. 9.29 Marke 7.9 Be it to thee according to thy faith And again I saw not greater faith in Israel It is then superfluous to pray except thou beleeue Infidelitie is the cause why we lacke many good things Vse Distrust is the cause we receiue nothing from God for wee doe God great iniury in vttering forth words to him when eyther we doubt of his power that he cannot or of his loue that he will not bestow good things necessary to vs. Verse 9. The Lord hath heard my petition the Lord will receiue my prayer Why he repeateth three times that he was heard HE repeats the hearing of his prayer three times for two causes First to let vs see how frequently he vsed the exercise of praier for he diuide the day in three Morning noon and at euening tide did I call vpon thee and the night in three for he beganne the night with prayer I arose at midnight and called vpon thee and he preuented the breake of day and the morning watch Secondly that by his threefold repetition he might perswade himselfe of the acceptation of his prayers that they were heard of God which is a great matter for God heareth not sinners Ioh. 9.31 but If any be a worshipper of God and doth his will him heareth he then if the Lord heare our suifs grant them Vse we may perswade our selues that we are in his fauour Ester 7. When Hester obtained her suite at Ahashuerosh it was an argument she was acceptable to him So is it with vs in our petitions to God VERSE 10. All mine
hath no care to cure God woundeth seeketh to cure Which thou hast broken The forme of Gods curing he first woundeth and then healeth He cureth none but those whom his hand hath pierced and he who woundeth can best cure the wound And in this God differeth from man for man woundeth but hath no care to cure but when God inflicteth a wound on his children he hath a present remedy appointed to cure the same let vs therefore be content to be vnder his hand who for sufficient causes crossing vs is euer ready to comfort vs in Iesus Christ May reioyce By this he letteth vs see what would be the effect of his deliuerie euen to burst forth in the praises of his God by his words by his actions Let thy desire to be deliuered froÌ„ trouble be to glorifie God by his writings Which should teach vs that in trouble either spirituall or temporall we euer haue this the principall end for which we desire to be deliuered that we may praise and glorifie God Verse 9. Hide thy face from my sins and put away all mine iniquities NOw he reneweth his former suite of the remission of his sins shewing now earnestly he desired the same He is not content once and againe to crie for pardon but many times For he thought otherwise of his sin then we do of ours it touched him at the very heart In this verse he vseth two similitudes one that God would turne away his face from his sinnes next that he would blot out all his iniquities Hide The first similitude is taken from men God cannot see sin in his children who will hide their face from that which they desire not to see And it is certaine God is in euery place and seeth euery thing but he cannot see the sins of his elect children for that intervenient righteousnes of Christ will not suffer him to see any filthinesse in his children He seethno iniquitie in Iacob Nsâ— 23.21 Simil. saith Balaam For as a red or blue glasse being set before out 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 peritions 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 God as hee is a great God bestoweth great gifts 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 recoueiled to God Next he seeketh great things for he is a great God who according to his greatnes can bestow ample 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. 13.53 2. Kin. 7.17 because of their infidelity The Gentleman on whom the King leaned 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 vâ—terly subdued the Aramites Let vs then pray instantly and importunately vnto the Lord and we may be assured he will heare vs. He prayed before for remission of sius Sanctification followeth remission 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 to liue holily in time to come Shall you be washen euen now and after puâ—â—le 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 preparation 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 made to the similitude of the first Adam Man must be twice borne and his second creation is more excellent then the first so must he be made to the similitude of the second Adam and the re-creation or regeneration is more excellent then the former For in the first man was wrought out of clay but in the other God worketh grace out of sin What harder to worke vpon then the dust Next he breathed in the dead bodie a soule but here he breatheth in the holy 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 soule must be renewed and if thou
vs to doe his will and obey him Secondly that if he be our God and we call vpon him in our troubles it were requisite we should frame our selues to obey him If he be our God where is his loue and obedience If he be our Father where is his honour So he must of necessitie be an athiest who saith in his heart there is no God who professeth God in his mouth and in his workes denieth him following his owne pleasure in place of Gods will Let thy good Spirit leade me into the Land of righteousnesse The second petition is his future gouernement and direction by that good Spirit whom he desireth to lead him into the land of righteousnesse Let thy good Spirit He craueth the Spirit to be his Captaine and conuoyer yea to lead him by the hand to that eternall life In the 51. Psalme he craueth the holy Spirit not to be taken from him Albeit the holy Ghost be God equall with the Father the Sonne Ioh. 16.7 the third person of that blessed Trinitie yet in order he is the third sent by the Father and the Sonne as Christ saith I will send to you the comforter the Spirit of truth who may lead you in all truth and promised he should abide with the Church to the end of the world The benefites which we get by the holy spirit He it is that sanctifieth vs that regenerateth vs that comforteth vs in our troubles enlightneth vs by his blessed word God euerlasting for whom the Father hath elected and foreknowne the Spirit hath sealed and the Sonne hath redeemed and sprinkled by his bloud who is the earnest of our inheritance who caused vs to cry Abba father who knoweth the will and secret minde of the father Rom. 8.15 and carieth our prayers vnto God with sighes that cannot be expressed whose temples we are Rom. 8.26 which temples without sacriledge we should not pollute whom we should not greeue lest he forsake vs for he can indure no pollution or vncleannesse for him with Dauid let vs pray to the Father for he is the disposer of all his misteries and comforter in all our troubles and miseries Good The Spirit of God hath many epithets in the Scriptures holy constant right and here good There is a good and an euill spirit which seemeth to be opposite to an euill spirit of the Lordes which he sent vpon Saul and was sent to deceiue Achab A lying spirit saith Sathan will I be in the mouth of his false Prophets and God said 1. Sa. 16.14 1. Ki. 22.22 goe for thou shalt preuaile Sure it is men are either possessed with Gods Spirit or with the spirit of the diuell who is called an impure spirit Mat. 5.8.9 who hath possessed many corporally as the Legion or spiritually by since leauing them capâ—iue as slaues to his will which is the worst sort of possession and till he be d spossessed by the word of God Luk. 11.22 and throwne forth of man Gods Spirit cannot enter the strong man must be bound by one stronger and then Gods Spirit entereth As a mans stomach being full of humors cannot giue place to good nutrie till those be auoided so our soules cannot receiue the good Spirit of God neither will he enter into them vnlesse we be free of the spirit of Sathan Leade me Man by nature is as a criple and blind he can not goe vpright vnlesse he be led by a superiour spirit yea he must be caried as a Eagle carieth her little ones Simil. Miserable are these who are not conueied by Gods holy spirit or as a mother her tender childe Thinke not that we can step one right step to heauen but by the conduct and conuoy of Gods holy Spirit Miserable are those who goe without his conduction To the land of righteousnesse Or the right land I leaue the interpretations of many writing on this place What is meant by the land of righteousnesse follow that which is most plaine and agreeable to the text that is the kingdome of heauen where true righteousnesse is to be found and none can enter rherein but righteous men This world is a land of vnrighteousnes few or none liuing either righteous to God or men no righteousnesse exercised but oppression deceit and falshood Nota. This should be our comfort when we are heauily oppressed that we shall come to a land and there be for euer where no vnrighteousnesse shal be vsed but the righteous Lord shall recompence them who haue done vs wrong and render double on their head Verse 11. Quicken me O Lord for thy names sake and for thy righteousnesse bring my soule out of troubâ—e Verse 12. And for thy mercie stay mine enemies and destroy all them that oppresse my soule for I am thy seruant IN these two last verses he craueth that God would quicken him and bring his foule out of trouble and in his mercie scatter his enemies vsing a reason because saith he I am thy seruant First he prefixeth his name Iehouah affirming and confirming that he seeketh no saluation at any other but out of the fountaine of Gods free mercie and that he dependeth onely on his liberalitie for if he offered any thing which was not of himselfe then the whole cause would not rest in God and therefore he desireth that for his owne names sake he would doe it and helpe him He would shew that when he found nothing in himselfe he dependeth onely vpon Gods fauour and grace We may here obserue that the iniuries done to Gods children Doctr. When the godly are iniured most wrong is done to God Psal 42.10 doe not so much euill to them as they bring dishonour to God for in their sufferings God hath most interest Then the wicked say where is their God Which should moue vs to vrge God more vpon his owne credit then for any worngs which we sustaine For what do we suffer which we haue not deserued and to men belongeth confusion What are we but wormes what but sinfull creatures though we should die so many wormes die But when Gods name is disgrased and we are made a laughter to the vncircumcised that should breake our hearts Simil. The iniurie done to the seruant worketh not disgrace to the master or the childe to his father Therefore he vrgeth God to remember his owne honour in the ouerthrow of the Church God is very zealous of his owne name which was neuer stained and this were a great blot if he would forsake his Church which he hath redeemed So we may be assured that albeit God putteth not to his hand instantly A great comfort for the godly Vse yet he will in his owne time let his foes feele that they haue done him wrong Should not this moue vs to haue great regard of Gods name in all our actions and sufferings as we pray that his name may be hallowed Mat. 6.10 so let vs
beene committed therfore hee sayth Isa 44.22 Mic. 7.19 I haue put away thy transgressions as a cloude and thy sinnes as a mist He will subdue our iniquities and cast all our sinnes into the bottome of the Sea Psal 103.7.12 as high as the heauen is aboue the earth so great is his mercie toward them that feare him as farre as the East is from the West so farre hath he remoued our sinnes from vs. Isa 1.18 Though our sinnes were as crimson they shall be made whâ—te as snowe though they were red as Scarlet they shall be as wooll I euen I am hee that puttâ—th away thine iniquities for mine owne sake and will not remember thy sinnes if the wicked will turne c. Ibid. 44.25 All his transgressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done Ezech. 18.21.22 he shall liue So it is a like to bee couered of God as not to haue sinned at all When God forgiueth sinne hee couereth it The allusion of the words Nassui and Cassui is proper for the sinnes that are pardoned are also couered So most miserable is the state of those who are nor reconciled vnto God for his maiestie hath his revenging eye looking on them and their actions to destroy them The Lord setteth their iniquities before him Psal 90.8 and their secret sinnes in the light of his countenance whereas hee casteth the sinnes of his elect behind his backe What shall become of those who thinke their sinnes to be hid if they come not to the open sight of the world as though the sight of man were more to be feared then the sight of God Note why should wee not be more afraid of Gods sight who may avenge himselfe on vs then of mens who though they behold vs may either pittie vs or offend at vs. There are many who to couer their sins Nazianzenus runne to human a satisfactions They purge clay with clay they adde superstition to superstition and in so doing in my iudgement they carrie timber on their backes that the more timber they haue they may kindle the the greater fire Mans satisfaction cancouer sinne for what are our merits but a new fewell to kindle Gods iudgement and the more trees yee bring yee kindle vp the greater flame Then wee are greatly bound to the Lord who when he might haue written our faults vpon our browes he hath couered and hid them therefore let vs not renue and raise them vp againe since the Lord hath buried them in the bottome of the Sea of his obliuion Simil. For his mercies are as an Ocean furnishing water to the whole world but can neuer be dried vp VERSE 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile Doctr. Sinne is a debt THis third similitud is taken from debt that albeit we are oblieged and bound to God either to satisfaction or obedience yet the Lord taketh paiment from our surty and so freeth vs. For God will not take twise paiment for one debt so that we may say truly if we beleeue in Christ we are not oblieged nor bound to God for paiment for hee hath our obligation and nailed it to the Crosse This the Apostle testifieth writing to the Corinthians 2 Cor 5.18 19. and all things are of God which hath reconciled vs vnto himselfe by Iesus Christ and hath giuen vnto vs the ministrie of reconciliation for God was in Christ and reconciled the world to himselfe not imputing their sinnes to them See how the Prophet by reiteration of this remission of sinne extennuats and annihilats himselfe and brings him so low that by impietie sinne and iniquitie whereof hee granteth he found himselfe culpable and by lightening him of that burthen couering of his sinne not imputation of his debt hee assured himselfe to be releeued But it may be asked Ob how farre we should be mindfull of our sinnes and whether they are so couered by God that wee should burie them by perpetuall silence To dissolue this question Ans wee must remember what is sayd by the fathers that our sinnes are remitted before God when wee accuse our selues then are wee iustified Note when wee concondemne our selues our sinnes are then couered best when they are most discouered to God And therefore wee ought to call our sinnes to minde Why wee should remember our sinnes not that we should distrust of the remission thereof but that the remembrance thereof may make vs more thankfull to God and more prudent that we sinne not againe yea it maketh vs readie to haue compassion on others who offended But another question ariseth Ob whether we should desire that our sinnes should bee hid from mens eyes or opened I answere Ans if God hath hidden them reueale not thou them thy selfe lest thou be an authour of thine owne offence and it being the honour of God to conceale sinnes Why shouldest thou dishonor God so farre Pro 25.2 as to reueale that which God hath concealed Iosh 7.20 But if it be publicke why should it not be publickely confessed as was Achans Moreouer it may bee demaunded how can it stand with the most righteous God Ob. who is the iudge of the world that he should suffer an vnrighteous man to goe free without punishment for if he diminish any part of his righteousnesse hee must deny himselfe and his owne nature Ans It is answered that his iustice is perfectly satisfied to the vtermost fâ—rthen by Iesus Christ neither could it stand with the equitie and iustice of the eternall God that hee should haue receaued satisfaction from Christ our suertie and recouer and claime that of vs as I said before Doctr. True felicitie stands in iustification and Sanctfication And in whose spirit there is no guile Yee heard the first part of the felicitie of man which standeth in his iustification that is the remission of his sinnes the second part stands in his Sanctification and purification of his heart by the Spirit of God from Hypocrisie which are the fruites answerable to the former Note For the Lord neuer bestowed his Sonnes bloud to wash away any sinne but he bestowed his Sonnes spirit to Sanctifie that man the chiefe vertue that he craueth in a Christian is sinceritie the chiefe vice hee hateth Hypocrisie God esteemes not of outward pâ—rts but being a Spiâ—iâ— he looketh to Spirits My Sonne saith hee giue me thine heart and aâ—â—ee is a spirit Pro 23.26 so he will be worshippâ—d â—n spiâ—â—â— Basilius as he commendeth that sentence of Plato Basil ad popul hom 24. that is greâ—test extremitie of iniquitie when an vnrighteous man would sâ—eme to be righteous so hee condemneth the opinion of Euripides I had â—ather some to be good then be so So that of all the things in the world the Spirit
of God doth most abhorre and detest dissimlation most odious to God Hypocrisie an enemie to faith a dissimulation in his seruice neither is there any vice so opposite to true faith as Hypocrisie for faith lodgeth in the heart Hypocrisie in the countenance faith studies to please God Hypocrisie seekes to please men saith is liuely and constant Hypocrisie as a faâ—ling leafe fadeth incontinently So that there is no societie betwixt faith and Hypocrisie Simil. more then betwixt a painted fire hauing neither light and heat and a true fire hauing both and a shadow the body And as the painting of an Harlots face will soone melt before the fire when the natiue and naturall colour of an honest woman will not change so will counterfeit feinednesse soone evanish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fained thing cannot be firme and solid Nazian De funere patris Math 23.27 Our Sauiour Christ accounteth them to be as painted tombes who haue a goodly shew before men but within are full of dead mens bones they haue a shew of life although they be dead Simil. Were he not to be accounted a foole that hauing nothing but a shew of Merchandise would giue himselfe out for a rich Merchant The sinne of Witchcraft and Idolatrie are two great sinnes but Hypocrisie is more dangerous then both we haue heard of many thousand Papists and Idolaters who haue beene reclaimed and turned to God confesse it what great errors they had beene also many Witches at their death haue renounced their Master the Diuell But seldome haue I read that Hypocrites haue repented when our Sauiour who neuer brake a brused reed thundered woes Math 23.13.14.15 He cryed woe vnto you Scribes and Pharisees Hypocrites and when hee denounced iudgement he said whose portion is with Hypocrites To be short let no man thinke that remission of sinnes can be separate from holinesse and sanctification Remission of sinnes ioyned with holinesse for they are borne together as two twinnes and liue together yea the one cannot liue without the other how canst thou thinke from thine hart that thine sinnes are pardoned vnlesse heartily thou hate sinne for which thou hast repented then wee may say that those get pardon for their sinne who feele their sinnes and feeling doe hate and flie from them flying from them with all the force of their heart are caried to a contrarie vertue being made free from sinne wee are the seruants of righteousnesse Rom 6.18 Ibid. 8.1 There is no condemnation saith the Apostle to them that are in Christ Iesus who walke not after the flesh but after the spirit God loueth sincerily in a Christian Ioh 1.47 But we haue deepely to consider that in all our religion the Lord loueth nothing so much as sinceritie Behold a true Israelit in whom there is no guile Hee doth not looke to the measure of thy repentance faith or loue but to the vprightnesse therof Louest thou me louest thou me Ioh 21.15 Psal 51.6 louest thou me sayth our Sauiour to Peter He craueth the truth in the inward parts Simil Men loue not false gold rotten stuffe or any superficial matter what so euer and we alas care not to carrie about with vs a counter feited religion Let vs trie our selues therefore whither we be in the faith or not God cannot be deceiued The Papists take from this text some occasion of stumbling for they would make a part of righteousnesse to be Christs another to be ours that which commeth from Christ is ours by imputation ours againe to be inherent because he sayth in whose heart there is no guile But they confound iustification with the effects thereof Answer to the Papists opposing the spring to the fountaine not driuing them from it So is the righteousnesse of Christ the fountaine of all our happinesse Et causa regni and the cause of the kingdome and if there be any dropps of righteousnesse in vs they spring from that fountaine Et sunt viaregnandi and they are the way by which we must attaine to that kingdome and say with the Apostle That Christ is made our righteousnesse Albeit wee be of our selues vnrighteous 1 Cor. 1.30 yet by him we are made righteous albeit wee are not able to pay the debt our selues yet seeing Christ hath payed it for vs we are freed For as by one mans disobedience many were made sinners Rom 5.19 so by the obedience of one many shall bee made righteous By which wee are euidently taught that by Christs righteousnesse we are righteous before God I will not glory because I am righteous but because I am redeemed Ambros de Iarâ—et vita beata lib 1. cap. 6. not by reason I am voyde of sin but because my sinnes are pardoned not because I haue done good or receiued good from others but because Christ my aduocate is with the father interceding for me for his bloud was powred forth for me Indeed the Saints of God yea the best of vs all cannot purge our selues of Hypocrisie neither doe we sincerely serue our God as we ought to doe but one thing we know that we haue a displeasure within our selues for it and doth it not willingly which spirituall sight God pardons in his Saints The marks by which yee shall know whether yee be sincere in Gods seruice or no 3 Markes to try our sinceritie are these 1. First if yee haue an vpright indeuour to approue your selues to God in all things seeking not to please men but him who seeth the heart we care not to be iudged of men we stand and fall to our owne Lord whereas Saul knowing himselfe in disgrace with God 1 Thes 2.4 1 Sam 15.30 desired Samuel to honour him before the people 2. Secondly a sincere heart hateth all sinne specially his owne sinne and troubleth himselfe little in amplifying other mens sinnes but very narrowly and sharpely will taxe himselfe and will call himselfe with S. Paul 1 Tim. 1.15 The greatest of all sinners 5. Thirdly a sincere Christian professeth religion for the loue of the same and for no other respect and loueth good men for no other cause but for their godlinesse where as Hyprocrites may doe both outwardly for some worldly respect either of a benefit or credit which they may purchase by these meanes I pray God therefore that all of vs may remoue from our hearts this vale of Hypocrisie and dissimulation in Gods seruice that we may studie to approue our selues to God in the sight of Christ in all integritie and singlenesse of minde to the ende that all our seruice may be acceptable to him VERSE 3. When I helde my tongue my bones consumed or when I roared all the day The second part of the Psalme YEe haue heard the Proposition of the Psalme concerning the true happines of man consisting in the remission of his sinnes now followeth the confirmation thereof by his owne example which is the
1 Cor. 10.7 for our dayes vpon earth are as a shaddow and be not Idolaters as some of them were Therefore David being kindled doth kindle others Simil It is not possible that a cold coale can giue light but once kindled it will giue both light and heat He that doth not edifie his owne heart will be the more vnable to edifie others Paul sayes I beleeved Psal 40.10 2 Cor. 1.14 therefore I spake David becommeth an example to others of Gods mercie neither yet do we lacke examples both of his mercie and iustice But here we faile we cannot vse these examples neither make profit by them There ariseth here a question Ob since Dauid was an holy experimented Doctour taking vpon him to teach others must they be all like Dauid that is holy and truely religious who are able to teach others I answere Doe ye not thinke Ans that Balaams prophecies wrought good to the Church Simil May not a man with a leprous hand sow good seed which will fructifie May not a false Steward giue good bread to the children Iudas taught and wrought miracles and was not Saul among the Prophets 1 Sam 10.7 The Apostle Paul seeing many Preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not purely but of envie and pride sayth Phil. 1.15.18 I reioyce Christ is Preached any manner of way Gaudet in re non in modo sayth one of the Fathers And why was Paul so carefull Lest while he preached salvation to others 1 Cor. 9.27 he should be a Reprobate himselfe if a man might not miscarrie himselfe Preaching Saluation to others The worke that the Hypocriticall Preacher doth shall not prosper to himselfe but I know no reason why it may not prosper to others as I haue showne you by the pretending similituds Simil. Let none refuse the kings almes because they get it from his Amner 1 King 16.6 Note Elias refused not his meat although a Rauen brought it for if thou finde it to be Gods word take it out of what so euer mouth This 6 verse hath two parts First the meanes which godly men will vse to bring them in Gods fauour They will pray vnto him in a time when he may be found Secondly The effect of their Prayer Surely in the floude of great waters they shall not come neere him In the former after the inference therefore is noted the person praying euery godly man next to whom hee prayes to thee thirdly the time when thou maiest be found Doctr. Remission of sinne belongeth to all Gods children Deut 29.29 In this inference Therefore Dauid giues vs to vnderstand that this worke of Gods mercie in the remission of his sinnes shall not die in himselfe but shall surviue for euer and refresh the godly of all ages Things shewed to vs belong to vs and our children Euerie one that is godly Here is the person who must pray the godlie and euery one of them The word Chasid in the owne language signifieth two things the first a gracious man who hath receiued fauour from God Isa 7.6 He that hath grace can pray for grace Pro 15.8 Secondly It signifieth one who sheweth mercy or a meeke man a mercifull man Wherein we obserue that onely hee that hath grace can pray for grace The sacrifice of the wicked is an abhomination to the Lord. Gen. 4.4 The Lord hath respect to the offering of Abel but not to Caines offering Hee sayth of the men of Iudah the inhabitants of Ierusalem that though they cry vnto him Ier. 11.11 he will not heare them c. Onely those can pray rightly who haue the Spirit to cry Abba Father which no reprobate hath Rom 8.15 but onely the godly God heareth not sinners Ioh 9.31 but if any man be a worshipper of God and doth his will him heareth he Hee hath no promise to be heard therefore his prayer turneth vnto sinne Pro 28.9 and God will cast backe the dung of his Sacrifice vpon his face neither hath he fayth to beleeue Rom 14.23 and what so euer is without faith is sinne then the wicked are in a miserable estate who in all their life cannot pray they call not on the Lord. Psal 14.4 The Second signification is a meeke or mercifull man to declare that that prayer is in vaine which doth not proceede from a meeke and humble heart in thy selfe and mercifull to men and therefore in the praier which is prescribed to vs by our Lord we protest that wee are free from all hatred and doe heartilie forgiue such as offend vs. Who wold haue pardon of God let them forgiue others Which I wish to God we remembered so off as we pray for we haue daylie contentions and strife which no doubt interrupteth our praiers With what mouth can yee protest to God yee haue pardoned others when the hatred which yee haue locked vp in your heart accuseth you of a manifest lie before God Thou wouldest haue thy sinnes to be pardoned which thou committest against the eternall and omnipotent God and thou wilt not pardon the sinnes which are done against thee by a worme dust and ashes Then this is the way to right prayer that thou be bountifull mecke and mercifull Mat 10.16 The Scriptures calls Gods children Doues then they must be farre from the crueltie of the Hauke Shall pray this is the office and part of godly and meeke men to pray for praier hath great fruite and is profitable both to purchase things present and to come if any man be pressed by aduersitie in any Perâ—ill or danger sicknesse hunger Prayer profitable for al things or bee vrged by any calamitie what shall he doe pray If the memorie of his former sinnes sting his conscience if he be terrified with the feare of hell and eternall death Iam. 5.23 Let him pray for this is the onely hope and refuge of a Christian Chrys de oratione lib. 1. Yea as Chrysostome sayth it is the life of the soule and the soule would die without it What can affright vs if wee take our selfe to the hold of praier Exod. 14 21 Iosh 6 20. Exod 17.11 1 Kings 17.1 2 Chron 20 3. 2 Chron. 14 11. and 32.20 Prayer need full to all This diuided the red Sea cast downe Iericho ouerthrew Amalek closed and opened the heauens By this Ichosaphat ouercame Moab and Ammon Asa the Ethiopians Ezechias the Assyrians c. Let vs therefore runne to these weapons in all our troubles Prayer is necessary that it is required of what so euer age yong or old of what euer fexe men or women of what so euer cailing Princes Pastors and people so that who euer lacke this are not godly and by this a manifest difference is made betwixt the godly and vngodly Let each man try himselfe of what Spirit hee is and craue the spirit of prayer Vnto thee Now hee setteth downe the person to whom hee should
as the first was tedious So God seeth all our sins as he seeth our repentance Nota. Sin not because he seeth thee but repent vnfainedly that he may take pleasure in bâ—holding thee Thou louest The person who loueth is God The Creator becometh a louer of the creature euen God becometh a louer of his image in him Doth he then loue Aboue all things let vs seeke to depend vpon this his lone In our religion we should trauell to know what he loueth most Godaboue all things loueth sinceritie what he respecteth most what best pleaseth him for otherwise we lose our time in his seruice he loueth sinceritie best and that we should present to him We enquire what euery man loues best and we frame our selues to seeke after it then I beseech you among the rest search out what God loueth best seeke after it and present it to him and if there were no other argument to moue vs to sinceritie this may be sufficient because God loueth it Loue that which God loueth hate that which he hateth loue sinceritie that he loueth hate hypocrisie that he cannot abide Truth By truth is meant sinceritie and vprightnesse in his Maiesties seruice that we do not glose him by faire words and shewes he loueth not shadowes but substances no colours or couerts but the bodie it selfe For he pierceth with his eye to the lowest part of mans heart and stayeth not vpon the outward picture of man-actions howsoeuer plausible to man God looketh not as man looketh In euery action of religion let vs remember to keepe sinceritie Who would desire to be called rich if he want riches esteemed valiant if he haue not strength and shall we thinke it sufficient to be called religious Better to be religious then to be thought religious and not to be so Better to be rich then to be called rich better to be religious then to be thought or called religious God loueth truth as he hateth all falsehood for he is truth Ego sum veritas via vita Ioh. 14.6 He loueth truth in our profession truth in our ciuill life truth in our profession is that which he hath commanded in his word truth in our ciuill life is that which agreeth with dutie of ciuill conuersation without fraud deceit or guile which is different from Gods nature and resembleth the diuell who is a deceiuer In the inward affections It is not a superficiall or scroofe-worship which God regardeth For Cains sacrifice outwardly was as pleasant as Abels Gen. 4.4 but God looked to their hearts accepted the one and reiected the other God aboue all things craueth the heart Pro. 2â— 26 My sonne giue me thine heart God wil be worshipped in spirit and veritie Therefore hast thou taught me wisedome in the secret of mine heart He amplifieth his sin by this circumstance that he did it not as an ignorant but as one who was enlightned with knowledge and besides he had priuate informations and intelligence from God in his heart and tasted of the heauenly doctrine yea it was rooted and fixed in his heart yet like a bruite beast he was caried to that filthy lust and so was inexcusable and suffocated the light of the Spirit which he had receiued He had informations giuen by God but he had not grace to follow them which so much the more made him inexcusable that he was taught Christians perish not for want of informatioÌ„ but for contemning the warnings they get God must teach 〈◊〉 and would not obey So Christians shal not perish for lack of information but because they do not obey the warnings which they get This age hath heard many lessons and God hath manifested his whole will vnto them but because they obey them not their knowledge shal augment their paines God he must be our great Doctor and Teacher we must be Theodidactoi taught of God Neither nature learning experience practise or age can teach vs wisedome onely Gods word must teach vs. Nature preuailed among the Philosophers but that neuer led them to God For all the principles of our faith are contrary to nature sense and reason What is more against naturall reason then these points of our religion God was made man a virgin hath borne a childe a crucified man saued the world a dead man arose c. in these and such we must be taught from aboue by God God teacheth by the ministerie of his word God he teacheth by the ministery of his word which whosoeuer contemneth refuseth the meanes of his saluation but that ministery will not be sufficient without diuine inspiration 1. Cor. 3.6 Paul may plant Apollo may water but God giueth the increase Bellarmine translateth the Hebrew word which he granteth signifieth abscondita incerta and so doth Lorinus those doubting Doctors would haue the mysteries of the Scriptures vncertaine and doubtfull Nota. There is great diuersitie of iudgements among men what is true wisedome These are of the Lord is true wisdome Eccles 1.2 but if ye would enquire at the wisest man that euer liued he will tell you that hauing examined all things vnder heauen he found all things to be but vanitie and vexation of spirit and that true wisedom consisted only in the feare of God and keeping his commandements The feare of the Lord is the instruction of wisedome Pro. 15.33 all other wisedome is foolishnesse Verse 7. Purge me with hyssope and I shall be cleane wash me and I shall be whiter then snow HE is not contented simply to craue pardon once or twice but many times yes he multiplieth his suites by metaphors allegories and such borrowed speeches signifying how deeply he was wounded with his sin that he would haue himselfe assured and confirmed in the remission thereof and now he borroweth a similitude from the washings and purgations vsed in the Leuiticall law desiring that God would looke on his miseries who was a leprous man by sin and a filthy polluted sinner that hee might be washed in the blood of Christ prefigured by the Mosaicall washings Purge me with hyssope There is made mention of hyssope where it was vsed Three times made mention of hysop Exo. 12. â—â— in three places first in the 12. of Exodus at the institution of the Passeouer where the blood of the Lambe was appointed to be sprinkled vpon the doore cheekes with a bunch of hyssope bound with a scarlet lace The blood signified Christs blood the bunch of hyssope the sauing and the scarlet lace his blood died which bound the bunch all hauing their spirituall significations For the blood no doubt signified the blood of that vndefiled Lambe shed from the beginning of the world The hyssope the instâ—ument applying his blood by faith The scarlet lace the communion of the Saints who are bound by loue the bond of perfection and sprinkled with that same blood to the remission of sins And so the blood which washeth faith which applieth and
be deficient in the one thou disgracest all the workmanship Now. If thou hast in thy new birth the eyes of knowledge and lackest the bowels of mercie and art maimed of the hands of bountifulnesse or if thou be dumble and cannot praife 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 is 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 root wherefrom all sinne groweth He speaketh not of the substance but of the affections and qualities of the heart No honest man will lodge in a filthy house Simil. or drinke or eate except the vessell be made cleane Pro. 4.23 and God cannot abide in a foule swinish heart Keepe thine heart diligently saith the Spirit Gen. 15.7 Since God then wil be thine hearts guest thou must guard it diligently that others enter not in neither leud cogitations but as Abraham chased away the foules from the sacrifice so we must chase away corrupt and euill cogitations from our soule as vagabonds should be expelled from the Kings pallace The heart in Latin is called cor Nota. noted 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 frō 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 1. Sa. 16.15 and tooke his holy Spirit from him 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 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 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 caetera prosperè Buch. Psal But do you think that God can cast away his elect child No verily God cānot absent him self foreuer 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. whē it is cóuered 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 Mat. 24.24 False Christs would deceiue the very elect if it were possible Againe Christ saith No man shall take them out of my hands
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 defirest 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 purùm 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 I will haue mercie saith he not sacrifice Hos 6.6 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 obserueth well Sacrificia non operari per se peccatorum remissionem posse sed tantum represent are praefiugare sacrificium illud vnicum redemptoris that is that the sacrifices of old could not worke by themselues remission of sinnes but onely did represent and prefigure the onely sacrifice of our Redeemer Then as he saith truly their sacrifices ex opere operato by the external working of them cannot giue remission of sins What reason then hath he to affirme that the Sacrament of the new Testament conferreth grace by the very externall giuing thereof Lorinus against him selfe seeing that same thing was prefigurated by their sacrifices which is represented by our Sacraments that is Christs blood both in Baptisme and in the Lords Supper Verse 17. The sacrifices of the Lord are a contrite spirit a contrite and broken heart O God thou wilt not despise WHen he hath remoued that which God misliked and refused now he placeth that which God liketh and receiueth that is the sacrifice of a contrite spirit In the plurall number called sacrifices that is this one for all A broken heart is such a heart which is humbled through a sight and sense of sin What a broken heart is For it is needfull that as we haue worne our heart by sinne so our heart should be worne againe by repentance and sorrow for sinne and that we should take paines to subdue our hearts and all the thoughts thereof and bring them captiue to Gods obedience That is that poore spirit of which Matthew speaketh Mat. 5.3 Esa 66.2 Isaias speaketh of the spirit that trembleth at Gods word Why sacrifices in the plurall number This caused Dauid to put the word sacrifices in the plurall number that he might expresse the better that one contrite heart which is the sacrifice of repentance alone suffiseth for all legall sacrifices If he had said that a contrite heart is a sweet smelling sacrifice they might haue excepted the so are many others as the papists do mixe their works with the grace of God But Dauid excludeth purpossie all sacrifices and sheweth that what euer sacrifices God respecteth are comprehended vnder a penitent heart beleeuing in Christs bloud and seeking mercie for the same This sort of people are called mourners in Sion who mourne to God for their owne sinnes and the sinnes of the people who powre out their heart with their teares to God who doe lament for the affliction of Ioseph Oh what cause haue we to lament this day for our sinnes and to breake our hearts for the persecution of the Church in euery place Let our feasting be turned into fasting our laughter in teares Mourne with Ieremiah for the desolation of Sion Nota. A contrite and broken heart thou wilt not despise Here he encourageth the penitent sinner who may be affraied to appeare before the Tribunall of God in regard of the conscience of his sinne and be feared that God will not accept him howsoeuer he be humbled Him here he encourageth God will not despise a troubled heart yea rather he will like it and manifest his skill in healing and comforting it God liketh a troubled heart To which agree all those places in Isaias which comfort the Church those sweet inuitations of Christ to the laden and wearie to come vnto him and to those that were athirst and he that calleth vpon vs will not reiect and cast vs away The Lord is nigh to them that be of a contrite spirit Psal 144.8 Who speake to him in the bitternesse of their soule Iob. 10.1 Crying like the Dragon or Ostrich Mich. 1.8 Who cry wonderfull being ouercomed by the Elephants As Saint Ierome saieth who slay their affections and offer them as a sacrifice to God as the Magdalen Peter other Saints who forsake their former lusts and say with a certaine young man who being temped by an harlot and seeming to be ignorant who she was she said ego sum it is I he answered ego non sum it is not I for he was conuerted by repentance If thou would preuaile with God Pro. 23.26 giue him thine whole heart if thou doe any thing for God doe it with thine heart 2. Chro. 31 21 seeke him with thine whole heart loue him feare him pray to him turne to him Deut. 4.29 obey him with thine whole heart Deut. 10.12 Rom. 6.17 Ier. 32.40 Ioel. 2.12 Psal 119.145 Their heart is deuided saith the Lord of hoste now shall they perish Hos 10.2 God is one and vndeuided and craueth an heart one and whole in affection and rent onely by deiection nothing can breake God but a bâ—oken heart The string can bow the bowe the fire can temper and molifie the steele the goates bloud the adamant and the heart contrite can moue God saith Mantuan in these verses Virga recens Zephyris neruo curuabitur arcuâ— Igne chalybs adamas sangnine corde Deus Finallie obserue that albeit repentance doth make a contrite heart and as I said before we should take such paine on our contrition that we should not let any thought of our heart escape vnrepented mourned for yet the onely hammer which must burst our soules is the word of God The word of God bruseth the heart Simil. which bruseth
to the Father The sacrifices of righteousnesse are those which be lawfull and are commanded by God They shall offer calues vpon thine altar The calues are the calues of the lippes the alter Iesus Christ who was both represented by the brasen altar and by the golden alter For no sacrifice or prayer could euer be acceptable to God vnlesse it were offered vpon Iesus Christ for he is sacrificium sacerdes et altare Augustine saith he is the Priest the Altar and the Sacrifice the offerâ—r the thing offered and the altar vpon which it is offered All the mosaicall altars are abrogated because the sacrifice is made The heathnish altars haue no place The popish altars are abominable after the apish imitation of the Iewish altars they would offer that incrementum sacrificium â—issa without any warrand of Gods word It is enough for vs to offer not Christ to the Father but our prayers by Christ to the Father who will smell asweet sauour of rest of all our peticions and thankes which are presented vpon Christ and for thirst of him Lord keep vs from the altar of Damasâ—us and let vs offer all our offences vpon Iesus Christ with whom we shall be very heartily welcome to God Amen A GODLY AND FRVITFVL EXPOSITION ON THE CXXX PSALME the sixt of the Penitentials The Title A Psalme of degrees OF the Psalmes there are fifteene called Psalmes of degrees or cantica maaloth of assension whereof foure are assigned to Dauid and one to Salomon Why they are thus intituled it is controuersed vpon some thinke them to be thus called Why called a psalm of degrees because there were so many steppes in the Temple of Solomon wherby men ascended as Angustine in his hundred fiftie Psalme whose opinion Bellarmine citeth But apparantly they haue not taken their name from this because in Dauids daies not so much as the Church was builded Others be of opinion that it was after the people came from Babilon which is as light when that captiuity was so many hundred yeares after their death I thinke the Hebrew word would rather be referred to the tune and notes which should asend in singâ—ng and be swift in high notes being so excellent and so easie to be sung 〈◊〉 allegorie The allegorie is not to be neglected that we should by singing them ascend from this earth to that heauenly Ierusalem in our affections Bellarmines eâ—rour coÌ„cerning the singing of this Pâ—alme for thoâ—e that 〈◊〉 purgatorie Bellarmine thinketh this Psalme should be sung for the soules of those that are in profundo in a deepe place who desire to arise and get Gods mercie But who doth not see except he be blind the heretiques errour What doth he know whither such haue repented whether they haue confessed their sinne or no For thousands dies without confessing them If their sinne be mortall they go to hell say they wherefrom there is no redemption The forme of prayer then seeing it hath no warrand in the word it should be reiected as seruing to no vse and no credite should be giuen thereto This Psalme was made many hundred yeares before purgatorie was inuented for purgatorie was after Christ before Christs daies there was none as they themselues confesse And in this Psalme there is not one word that can giue the smallest warrant to that diuelish and foolish inuention Let them sing their De profoundâ—s as they please they doe themselues no more good then they doe to others and that is none at all Nota. onely they spend some idle houres and gaine somewhat to themselues The substance of this Psalme In this Psalme is contained an earnost and ardent prayer of a troubled heart first for mercie to his sinnes and next for deliuerence therefrom and last an exhortation to all men to hope in God because he will be a continuall redeemer of his people and can find meanes to deliuer them from all their sinnes and iniquites The parts of the Psalme In the first foure verses is contained his tentation by commemoration of his praier which he conceiued when he was in greatest perrill Next by forme of transitation he affirmeth that yet he will depend vpon God and his word in the fift and sixe verses And last he recommendeth this same hope to the Church in the last two verses with a bold assurance of the fauour of God toward his chosen Verse 1. Out of the deepe places haue I called vnto thee O Lord. OVt of the deepe places In this verse he setteth downe First the place from which he spoke de profundis out of the deepe places Secondly the forme of his prayer I called Thirdly the person to whom he prayeth To thee O Lord. By the deep places is meant afflictions into which the godly are often plunged By the deepe places as all the ancients consent is meant the deepe places of afflictions and the deepe places of the heart troubled for sinne Afflictions are compared to deepe waters Psalme 18.17 He drew me out of many waters saue me O God for the waters haue entred to my soule Psalme 96. And surely Gods children are often cast into very desperate cases and plunged into deepe miseries To the end they may send out of a contrite feeling heart such prayers as may mount aloft and pierce the heauens When we are in prosperitie our prayers comes from our lippes Nota. and therefore the Lord is forced to cast vs downe to the end our prayers may come from our heart and that our senses may be wakened from the securitie in which they are lying Albeit the throne of God be most high Nota. yet he delighteth to heare the petition of hearts that are most low that are most casten downe by the sight of sinne And there is no affliction neither any place so low yea if as low as the belly of the whale wherein Ionas lay which can seperate vs from the loue of our Lord Ionah 2.6 or stay our prayers from comming before him Those that are furthest casten downe are not furthest from God but neerest vnto him God is neere to a contrite heart God nighest vnto them that are most low Simil. and it is the proper seate where his Spirit dwelleth Isa 62. And this way God dweleth with vs as men doe with such houses as they are minded to build sumptuously and on high for then they digge deepe grounds for the foundation Thus God purposing to make a faire shew of Daniel and the three children in Babel of Ioseph in Aegipt of Dauid in Israel he first threw them into the deepe waters of affliction Daniel is casten into the den of Lions Dan. 6.16 Dan. 3.23 Ge. 39.20 The three children are throwne into the firie ouen Ioseph is imprisoned Dauid exiled 1. Sa. 27.2 yet all these he exalted and made them glorious Temples to himselfe Marke hereby the dulnesse of our nature that is such The dulnes of our nature hath need
redemption It is called great in regarde of the great maiestie that redeemed vs God eternall Secondly Wherein the redemption of man is great the greatnesse of the price his blood Thirdly the number of those who are redeemed all the beleeuers Fourthly the strong man out of whose prison we are freed Fiftly the graces which he powreth on his Church Verse 8. And he shall redeeme Israel from all his iniquities A comfortable promise with which he concludeth this Psalme assuring the Church that God will redeeme her Since the greatest danger from which the Church is deliuereâ— And wherefrom euen from her sinnes all her sinnes which is the greatest danger euer the Church fell into and the mother of all other euills For what could the deuill hell or wicked men doe to vs without sinne nothing Israel Euery one is not deliuered but onely the Israel of God Onely Gods Israel shall be deliuered Ioh. 1.47 Rom. 2.29 those who are true Israelits as was said of Nathanael in whom is no guile and the Apostles Israelits not in the letter but Spirit From all his iniquities Whatsoeuer they be whether against God our neighbour or our selues they shal be forgiuen and pardoned The ioyfull iubilie is now come which to the Israelites was the 50. yeare and now to the true Israelites it is proclamed euery houre In that Iubilie the lands which were ingaged became free Nota. and returned to the owners but we our selues who were captiues to the diuill are made free and returne to God by redemption of Christs blood yea all our debts and iniquities are pardoned though our sinnes were as crimson Isa 1.18 they shall be made white as snow though they were red as scarlet they shall be as woole though they were as many as the sand of the sea and as heauy as leade we are freed of all by that blood and if of all what neede we seeke any other remedie but that allouerlie We neede not with the Turkes to runne to Mahomet or with the Papists to Saints and images God through Iesus Christ hath taken them all away He who made all cureth all It is his honour he will not giue his glorie to another Our Sunne illumilinateth all the world our Christ the Sunne of righteousnesse shineth to all the world but none are partakers of his light but true Israelites which dwell in the land of Goshen The Lord graunt that we may be such that being illuminated by the light of Christ here we may be conueied thereby through the dangerous wildernesse of this world to the kingdome of heauen where we shall be with him world without end Amen A GODLY AND FRVITFVL EXPOSITION ON THE CXLIII PSALME the seuenth of the Penitentials AT the making of this Psalme as plainly appeareth Dauid hath bin cast into some desperate danger 1. Sa. 24.4 whether by Saul when he was forced to flee into the caue as in the former Psalme or by Absolon his sonne or by any other it is vncertaine Alwaies in this he complaineth grieuoushe to God of the malice of his enemies The substance of this Psalm and desireth God to heare his prayers he acknowledgeth that he suffereth those things by Gods iust iudgement most humbly crauing mercy for his sinnes desiring not onely to be restored but also to be gouerned by Gods spirit that he may dedicate and consecrate the rest of his life to Gods seruice This worthie Psalme then conteineth these three things The parts of the Psalme First a confession of sinnes Secondly a lamentation for his iniurie Thirdly a supplication for temporall deliuerie and spirituall graces to the end of the Psalme Verse 1. Heare my prayer O Lord and hearken vnto my supplication answere me in thy truth and in thy righteousnesse Those pray in vaine who are not assured that God will beare them Heb. 6.11 HEare my prayer O Lord He craueth attention in the first place and prepareth Gods eare for it is in vaine to pray vnlesse we be sure God will heare vs and answere vs for he that commeth to God must first beleeue that God is and that he will reward those who serue him for otherwsie we pray without faith and our prayer is sinne Thus he doth in diuerse Psalmes as in the 102. Psalme 2. and in 5. Psalme and 54. Psalmes By this we learne that the Saints should begin their prayers with a request to be heard so long doth the Lord seeme to men not to heare them and to hold backe his eares and eyes that he heareth not their sutes and seeth not their tribulations as he delayeth to graunt their desires and therefore they craue audience and attention He doth here three times repeate his earnest desire to be heard as in the fift Psalme foure times he doubleth and ingeminateth this same suite to be heard There he desireth God to heare his wordes vnderstand his meditation hearken vnto the voice of his cry and heare his voice in the morning the like he doth here thereby declaring the vehemencie of his affection if any be desirous to haue their suites graunted they goe not slowly about their businesse they doe not vse cold rife wordes Simil. as though they were speaking for a thing they did not care for but they cry as beggers at a noblemans gate who are so importunate in crying that men are ashamed to refuse them Luk. 18. Ged denieth our request because we doe not confidently and earnestly desirs them As the importunitie of the widow moued the false iudge How much more will our heauenly Father by loath to refuse vs yea there is no cause why he disdaineth our suites but by reason we neither confidently nor earnestlie desire them nothing would be refased to thee if thou wouldest beg as thou shouldest do The Spirit would request for thee with sights that cannot be expressed and he that searcheth the heart knoweth what is the meaning of the spirit Rom. 8.26.27 Is it possible that a mother can heare the mourning suites of her childe without mouing and yeelding yea though the mother could forget the childe Esa 49.15 yet God cannot forget vs. Then speake and he will heare be thou not dumbe and he will not be deafe try knocke aske seeke be instant in thy petitions for the Lord is ready to heare all those who seeke him truely instantly and constantly God reiecteth none who desire to be heard neuer man sought to be heard whom God hath reiected and refused In this verse he desireth Ichouah his God to heare hearken and answere Secondly the subiect of his speech and the thing which he desireth to be heard is his prayer and oration Thirdly the maner how he desireth his prayer to be heard in thy truth and righteousnesse When he doubleth his request of hearing he would haue God hearing him with both his eares that is most attentiuely and readilie so instant is a troubled minde he desireth the prayer he putteth
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 coÌ„meth 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 caÌ„not 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 â—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 Goâ—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
little world and yet he calleth himselfe Gods seruant not as the Pope who stileth himselfe seruus seruorum Dei seruant of the seruants of God when he is a Lord ouer Lordes both Ecclesiasticall and ciuill But he indeede in the humilitie of his heart confesseth God to be his onely liege Lord Princes as much bound to serue God as their subiects to obey them vpon whom he depended of whom he holdeth his crowne So princes may thinke that their subiects are no more bound to them then they are to God and that they are as inferiour and more to God then their subiects are to them Vse which should moue princes to humble them vnder the mightie hand of God Inferiour subiects may at certaine termes put their seruants from them and take others in their place for seruice is no heritage and if they much more princes who may put their seruants away whether ob culpam or placitum none ought to inquire So God the supreame Maiestie hath an absolute and vnlimited libertie ouer all as well rich as poore he can displace kings and giue their kingdomes and crownes to others if they displease him He can rent the kingdome from Suul and giue it to Dauid 1. Sa. 15.28 1. Ki. 12.24 from Rehoboam and giue it to Iereboam if they breake his commandemenents Psal 2.10 Be wise therefore O kings serue the Lord in feare For no liuing shal be iustified in thy sight The like he hath in the 130 Psalme Who can stand before thee so that not onely he refuseth any clame of mercy by himselfe but includeth all liuing vnder sinne so that none is exempted for all are sinners All are sinners that all may at God beg the remission of sin and are destitute of grace that God may shew mercy to all and all his creatures may beg from himselfe alone that which is not in any of them Away away with merits away with our worthinesse seeke it where it is to be found euen in Christ Where he saith they cannot be iustified there he cleerelie auoucheth the Doctrine of Saint Paul that iustification commeth by faith and not by workes Rom 3.24 directlie against the Papisticall heresie Against iustificatiō by workes which teacheth men to seeke a part of it at least in others and themselues whereas here all men are excluded from righteousnesse but that which they must finde in God Verse 3. For the enemie hath persecuted my soule he hath smitten my life downe to the earth he hath laid me in the darkenesse as they that haue bin dead long agoe THis is the complaint of his enemies extreme malice against him by a threefold exaggeration thereof their persecuting of his soule their throwing downe of his life to the earth and their laying him into darknesse as a dead man Their malice was so vehement against him that nothing could content them till they vtterly ruine him both in body and soule and name This representeth cleerely vnto vs the malice of the enemies of the Church Note the malice of the Church her enemies especially of the Iudasits orders Pro. 17.10 which is so extreame that nothing can satisfie them vnlesse they bath themselues in the blood of the poore members A Lyon is more mercifull to his prey then a tyrant is to a Christian there is not the smallest fauour to be looked for at his handes The mercies of the wicked are cruell a cleere example hereof we haue in the Papists but specially in those blood thirstie wolues the Iesuites who will bragge of a singularitie in puritie and yet will stirre vp princes and all other fauourers of their sect to roote out Christians who professe the name of Iesus according to his word those they go about dayly to massacre without respect of any as witnesseth the bloodie massacrie of Paris Anno 1572. August 24. at which time they murthered a great many thousands in France for professing Christ As also that diuelish and hellish pouderplot what a bloudie execution was intended against our gratious Soueraigne and hopefull children These bloudie Iesuites and mastiue dogs are not fierce against the Turkes Panims but against the Israel of God Yea as Lyons Wolues and Foxes take most pleasure in the bloud of the lambes then in any other beast which they will spare and passe by except they be in great hunger so these must desire Christian bloud and thinke they doe God good seruice in killing v◠And this should be a matter of great comfort to the Church of God seeing persecution is a marke of the true Church and Christ accounteth men blessed when they are persecuted and euill spoken of for his sake Mat. 5.10.12 For so saith he did their Fathers to the Prophets that were before you Let vs therefore be patient and suffer calamities through hope of eternall glorie which we shall inherit when these short tribulations shall expire The more the Church be troden vnder foot the greater is Gods honour in her deliuerie Moreouer yee may see how farre the Lord permitteth the wicked to preuaile aboue his children that he will suffer them to tread vpon their bellies as though they were dead and no hope of life left to them that his honour may be the more magnified who out of their dead ashes could make a resurrection as he did to Dauid who was as a dead man and forgotten yet God raised him vp and erected his throne aboue his enemies O Lord deliuer thy Church from her troubles and persecution Verse 4. And my spirit is in perplexitie in me and mine heart within me was amased HE spake before of his externall calamities now he confesseth the infirmetie of his minde that he was wonderfully cast downe in heart and troubled in his soule so that his strength was almost gone not like the strength of a whale fish or of a rocke but being ready to drowne with sorrow he was sustained by faith and Gods Spirit he swimmed vnder these euils Our Sauiour himselfe confessed of himselfe my soule is troubled to the death Mat 26.38 God knoweth our moulde we are not stockes without passions or perturbations Gods children haue their owne passions we are not like lepers whose flesh is senslesse but we are sensible of euills that we may run to God for helpe and comfort Iob. 42.7 Had not Iob his owne perturbations and griefes which made him vtter hard speeches for which God rebuked him and he afterward repented Simil. yea God affirmed that he spake better of him then all his friends did Can a shippe saile a long with such a constant and direct course in stormie weather as it were calme and before the winde it is enough that it directeth the course euer toward the port albeit it be forced to cast boord twentie times So God careth not albeit we be troubled in our course to heauen Let vs euer aime at the port of eternall glory howsoeuer we be disquieted with contrarie
Being assured of Gods fauour we should seeke to conforme our wills to obey his commaundiments For when we haue obtained an assurance of Gods fauour reconciled to vs in Iesus Christ it followeth next that we should desire to conforme our liues to the obedience of his commandements For no man will frame himselfe to walke in Gods waies till he be assured of Gods fauour Therefore faith in Gods promises is the most effectuall cause to bring forth good workes and an assurance of iustification to produce sanctification But because by nature we are ignorant which way we should go let vs pray God that he may direct vs what way we should goe to heauen through this miserable world For men hauing no better warrand of their wayes then their owne determinations may as blind men runne headlong to destruction Christ is the way in which we should walke I am the way saith he Ioh. 14.6 none other way in heauen or earth We go in this way when we follow his commandements and walke in them leauing the traditions of men Pray God that not onely he would shew vs the true way but also giue vs grace to walke therein For I lift vp my soule vnto thee He vsed all wise and lawfull meanes yet euer he hangeth and dependeth on Gods prouidence Because vnlesse our care industrie be gouerned by Gods spirit it serueth for nothing Which teacheth vs in what euer case we be In euery case depend on God neuer to leane to our owne wisedome but with heart to depend vpon the Lord that he may guid vs by his holy spirit Behold what a wonderfull effect God worketh by afflictions they depresse and cast downe our outward man The good of afflictions and our inner man by them is eleuated raised aloft yea the more we are afflicted the more we are stirred vp The oftner the messenger of Satan is sent to buffet vs 2. Cor. 12.8 the more earnestly with Paul we cry vnto the Lord to be deliuered So if we be cast downe to hell what the worse are we if by that we be raised vp to heauen As by the contrarie the wicked for their prosperous successes seeme as it were lifted vp to heauen but their exaltation becommeth a precipitation to them to the deepest lowest hells in respect they fall through pride in the condemnation of the diuel Let vs therefore be patient in our troubles and lift vp our eies to our God who wil help vs. Verse 9. Deliuer me O Lord from mine enemies for I hide me with thee IN the former verse he desireth Gods mercie and louing kindnesse and that he might be shewed the way wherein he shold walke now he desireth to be free of temporall danger This is a good method in prayer first to seeke the kingdome of God Seeke first spirituall graces then temporall deliueries Lu. 12.31 and spirituall graces and all other things shal be casten to vs. We seeke in vaine at God temporall deliueries if we neglect to seeke spirituall graces which are most necessarie for vs. The church hath many enemies but God is one against them all As for enemies the Church and her members neuer hath or shall want innumerable against whom what can we oppose but Gods protection In number in power in policie and subtiltie they are euer aboue vs. There is no helpe in vs against them all but our gratious God Ge. 32.36 Esau came with foure hundred against Iacob a naked man with his wife children and droues of cattell But Mahanaim was with him he was guarded by Gods Angells And therefore since the Church of God in France Germanie and elsewhere is in danger of the Liuiathan and these sonnes of Anak Let vs runne to the Lord and cry vnto him O God Iehouah who is one against all deliuer vs from our enemies who likewise are thy enemies For I hide my selfe with thee As though he would say I haue no receipt or lurking place but thee Hide me therefore vnder the shaddow of thy wings Psalme 91. The Lord hid the Prophets that Achab could not finde them out 1. Kin. 18.13 If we will creepe vnder his wings he will surely keepe vs. Verse 10. Teach me to doe thy will for thou art my God let thy good Spirit lead me into the land of righteousnesse HEre he craueth to be directed in the whole course of his life by God and therefore he prayeth that God would teach him to do his blessed will and to direct him by his holy Spirit towards heauen The same he craueth in another Psalme Guide me O Lord by thy counsell and after bring me to thy glory Teach me to doe thy will This is a necessarie lesson to be learned Doctr. It is God who must teach vs to do his will which we of ourselues would neuer doe which our nature will neuer teach vs. God he must teach vs not only to submit ourselues to his will but also doe his will and attempt no vnlawfull meanes of our deliuerie against his deliuery This is not the voice of the flesh in tribulation teach me O Lord to do thy will but I pray thee doe my will There is nothing more dificult then to learne to submit our selues to Gods will But following the example of our Sauiour in his greatest agonie let vs say Not my will be done but thine He saith not teach me to know thy will but to doe thy will Luk. 22.42 God teacheth vs three waies We must not onely be hearers but doers Luk. 12.47 God teacheth vs three waies First by his word Secondly he illumineth our minds by his Spirit Thirdly he imprinteth that in our hearts maketh vs obedient to the same for the seruant who knoweth the will of his Master and doth it not shall be beaten with many stripes The hearing of Gods will reuealed in his word would be vnprofitable to vs of it selfe and be a witnesse against vs vnlesse a willing obedience of the heart followed the hearing We pray daylie that Gods will may be done not onely knowne Mat. 6.10 But while we knowe what is Gods will we are no wayes obedient thereto but doe follow our owne rebellious willes and waies For thou art my God An argument to moue God to teach him because he is his God and doth trust in none but in him As if Dauid would say thou promised est me helpe of thy free fauour helpe me then in this my danger Whereby he would teach vs two principall lessons First by this that he desireth God to teach him to do his wil Doctr. because he was his God we learne That it is not in our owne arbitriment or choise to do Gods will Is it not in mans power of himselfe to do the will of God Doctr. If God be our God let his will be ours Mal. 1.6 but his speciall grace who preuenteth vs by his fauour and becommeth our God and after frameth
pray to God and is it not verie conuenient that the Godlie in their trouble should run to God from whō as they haue their name Conditions necessary to be in him to whom wee pray so they haue all good things if we would seeke helpe at any we must see that hee doth know our danger that hee will heare vs that he fauoureth vs that hee will helpe vs that hee will deliuer vs that hee will continue constant to helpe vs and if any of these lacke our sute is in vaine and to no purpose There is no creature in heauen or earth to whom all these can be attributed but onely to God For Images and Idols haue no more sense then Baal had when his Priests called O Baal heare vs of whom to deride them Eliah 1 Kings 18 26. God sees our miserie with pitifull eyes Luk. 10.33 said he is in a iorney or sleeping But our God sees all our tribulations and foresees them and sees them with regrate as a parent would behold the miserie of his childe not with common eyes as an on looker of a commedit but with mournfull eyes as the Samaritan beheld the wounded Iew for hee that made the eye can hee not see and qui totus est visus he who is altogether sight can he not perceiue This is a great comfort to the patient that hee hath God looking on him with the eye of his compassion And as hee seeth so hee heareth our groaning with both his cares Isa 63.26 God heares our groanings Psal 27.10 Though Abraham bee ignorant of vs and Israel know vs not yet thou O Lord art our father and our redeemer Though my father and my mother would forget me yet the Lord will gather me vp And if Abraham did not see the miseries of the Israelites who sprang out of his loynes shall we suppose that the Saints departed see our particular Crosses or sorrows The Saints departed heare not or tentations who when they were aliue could not see them but so farre as they would exprest them How much lesse now can they see our crosses except as the Papists folishly say in the Glasse of the Trinitie which were asmuch as to make the Trinitie a myrrour to their soules The Saints occupied in praysing God to occupie them in the earthly sorrows of his Saints who are so well occupied in the celestiall praises of his Maiestic and albeit they be lying vnder the altar desiring the accomplishment of the body of Christ yet they are put to no businesse to that which the Trinitie fullie can doe themselues to whom belongeth the worke of our saluation Many both see heare and pitle our miseries albeit they are not able to succour God able to help vs. or supplie vs. Here then is our comfort that wee haue an omnipotent God to whom we come who quiequid voluit fecit hath is able to doe what so euer hee will and if wee haue his heart to loue vs we neede nor to doubt of his hand to helpe vs as a subiect on whom a Potent king casteth his affection and whom hee loueth intirely needes not to doubt of his liberalitie and protection And finally albeit that any mortall man both saw and knew Gods fauouris constant and fauoured vs and had power to accomplish our suites yet what suretie haue we of the continuance of of his fauour or yet of his life Therefore saith Dauid Trust not in wordly Princes whose breath is in their nostriles Psal 146.3 But our God is constant eternall immutable and as hee abideth for euer so doth his loue continue without any shaddow of change Here I might very pertinently conuince that Doctrine of the Papists Against the Popish intercession of Saints who seeke to God by other intercessors then Christ But seeing that worthy English man Mr. Taylor hath handled that subiect very well and I vse not to fall forth in my Sermons in any Etenchticke place against the enemies except shortlie to poynt at them as the text affoordeth occasion or yet Didactick common places seeing onely I purpose to interpret the text of the Psalme as it lyeth therefore I referre you who desire to heare this controuersie to the said reuerend fathers commentarie on this Psalme who hath reasoned the mater very well and to all your contentments will satisfie you as also my brother Master Patricke Simsons treatise of the Invocatiō of Saints written in his Centuries In a time when thou maiest be found This is the fourth The time o prayer and last poynt of the godlie mans phrase the time when he shall pray This phrase implieth three things First That prayer is a seeking of God Secondly That there is a time wherein God will not be found and Lastly that there is a time wherein the godly shall finde him Seeke the Lord while hee may be found call vpon him while hee is neere Doctr. That praier is a seeking of God Psal 34.4 2 Chron 20 3. Math 7.7 Luk. 2.27 Can 6.1 Where God is to be found in his Temple Isa 55.6 I sought the Lord sayth Dauid and Iehosaphat sought the Lord by Prayer So it is necessary wee should seeke God by Prayer that wee may finde him Seeke and yee shall finde That yee may finde him First seeke him in his owne house there Simeon found him The Church found him amongst the tents of the shepheards in his Garden amongst the beds of the Spices that is in the assemblie of the Saints where graces grow vp as sweete Spices Next Seeke him in his word and by Praier His word Eph. 6 18. By prayer Ier. 29 13. for there hee is to be found Thirdly in sinceritie of Spirit praying in the Spirit Yee shall seeke me and finde me because yee sought me withall your heart Seeke him also in season timously Early in the morning sayth Dauid will I seeke thee Psal 63.2 that is euery morning the beginning of my worke shall bee to praise thee Fourthly seeke him for himselfe not as the Iewes God is to be sought for himselfe who sought him for their bellie Then wee seeke him for himselfe when wee seeke his glorie in euery thing although to our owne shame and discommoditie Then seeing the Lord may be found it were good for vs to seeke him as I said before and specially in his Temple where hee may be found and not in time of his seruice to frequent Alehouses or any pastimes vpon the Sabboth day or Merchandise pretending they can serue God on horsebacke as well as in the Church I will not be ashamed to borrow some fearefull examples from that learned and godly Pastor Master Taylor Marke the example of abusing the Sabboth A certaine man for hunting on the Sabboth day had a child borne with the head of a Dogge that seeing hee preferred his Dogges before the seruice of God hee might haue one of his owne geting to make much of
winds and tempests God will passe by all these our frailties and imperfections and will at last deliuer vs from them all if in the midst of these our extremeties our heart set it selfe toward heauen This Prophet in the 77. Psalme findeth himselfe so farre cast downe that his soule refused comfort and in this verse he thinketh himselfe so astonied that his senses were become scupified and benumed through the great paines which he sustained Verse 5. Yet doe I remember the time past I meditate on all thy workes yea I doe meditate in the workes of thine hands Verse 6. I stretch forth mine hands vnto thee my soule desireth after thee as the thirstie land Selah IN the two former verses were expressed his double tentations bodilie and spirituall in these two are double comforts so As the Churches troubles encrease so doe her comforts 1. Cor. 10.13 as the crosses of Gods childreÌ„ do increase so doe their consolations day by day for God is faithfull who will not suffer vs to be tempted aboue that we haue abilitie to beare but with the tentation will giue vs a comfort to his glorie One of the greatest comforts which Christians can haue in their extreame miseries Experience of former mercies a great comfort in time of extremitie 1. Sa. 17.34 is the ancient mercies of God bestowed either on themselues in particular or on the Church in generall This moued Dauid to enterprise the nomachie against Goliah The Lord saith he who deliuered me from the pawe of the Lyon and from the pawe of the Beare will deliuer me also from this vncircumcised Philistim Remember mercies past if thou would be deliuered in time to come Wee should recount the ancient mercies of God that they may encourage vs to seek him in time to come a Christian mans memorie should be a faithfull chronicle of antiquitie we should remember what our fathers haue told vs and shew that to our children but especially the works we haue found done by God to our selues God would hide nothing from Abraham Gen. 18.17 because he would shew it to his children The foole and idiot doe not ponder the workes of God but the righteous doe lay them vp in their hearts and shew them to those who come after them So let vs make a register and book of remembrance of the auntientie of Gods goodnesse to his Church which will comfort our soules in the present day of sorrow Our memories may easily shew to our children the antient mercies of God in the first beginning of our Church threescore yeares agoe and how he deliuered her in her infancie from the furie of the Frenchmen and againe in the 1588. yeare from the great armado of Spaine and diuerse others bloudie interprises of wicked men Let vs therefore haue a fresh memorie of Gods benefits which may furnish vs with comfort in our present necessities let our owne particular benefits encourage vs against our owne particular euills and generall blessings and deliueries which the Church hath had strengthen vs against those euills which befall to her in our time Let vs recollect our Spirits and take vigour in this our present distresse that we faint not If Gods mercies be rooted in our hearts our tongues will vtter the same From his remembrance there floweth a meditation twise remembred in this verse for a sanctified memorie of Gods goodnes stirreth vp an holy meditation and reuolution in our mind of the same from whence floweth our gratitude and thankefulnes to God and if we looke lightly to the mercies of God we speake as lightly but when they are rooted in our hearts then we begin to speake magnificallie and worthilie The workes of thine hands Here he letreth vs see that these works could haue bin done by no humane power but by the immediate power of God Exod. 8. â—â— As the Aegiptian sorcerâ—rs spake of the lice so may we say concerning the deliuerances of the Church God reserueth to himselfe the deliueries of his Church surely this is the finger of God He will otherwaies honour his owne children but he keepeth the honour in deliuering the Church to himselfe He will haue it said in the ages to come the Lord hath done this As he by the workes of his hand made the Church so by these same sauing hands he hath redeemed it from hell and damnation and it is the worke of his owne hands that shall deliuer her from temporall dangers Therefore let God arise and deliuer his Church for she is now in great hazard Psal 6â— â— but the Lords arme is strong enough and in his appointed time can deliuer her I stretch forth mine hands vnto thee His â—econd comfort 〈◊〉 prayer which springeth â—rom his earnest meditation Here the fruit of holy meditation it stirreth vp our hearts tâ—o an earnest prayer Such meditations of Gods goodnes and power are the best helpers and confirmations of our faith Earnest prayer from a serious meditation consideration of Gods workes to lighten vs of our sorrowes and griefes Hence it followeth where there is no meditation and earnest consideration of Gods workes there will be no earnest prayer but perfunctorious dealing with God which we will not regard but repudiat and forsake The instruments of his prayer is the stretching forth of his hands The stretching forth of the hands noteth the lifting vp of the heart Exo. 17.11 which noteth the lifting vp of the heart As Moses hands were lifted vp when Israel fighted against Amalek and when they fell Israel had the worse and therefore Aaron and Hur held them vp and so Israel preualed Thus we should compose the gestures of our body in spirituall exercises as they may be most helpefull vnto vs to our inward and secret worshipping of God My soule desireth after thee as the thirstie land He declareth his vehement affection to God by a verie prettie similitude taken from the ground which is thirstie by the long drought of summer wherein the earth rent in peeces as it were and with open mouth through long thirst seeketh drinke from heauen By which he sheweth that he came to God as distitute of naturall substance and therefore seeketh from aboue that which he lacked So in all his extremities he looketh euer vpward from aboue he seeketh helpe and comfort Doctr. Art thou athirst ther is water in heauen to refresh thee Albeit we be in extremitie and as it were rent in sunder yet here is comfort there is water in heauen which will refresh vs if we gape after them Here is a blessing those that thirst shal be satisfied If we thirst for mercie for deliuerie and spirituall and temporall comfort thou shalt be satiffied therewith for if God heard the prayer of Hagar and Ismael being athirst in the wildernesse Ge. 21.17 and opened vnto them a fountaine will he forsake Isack the childe of promise If he heard Samson in the bitternesse of his heart when
he said Iudg. 15.19 I die for thirst and opened a spring out of the law-bone of an Asse will he forsake vs in time of our distresse if we thirst aright Verse 7. Heare me speedily O Lord for my spirit faileth hide not thy face from me else I shall be like vnto them that goe downe into the pit HE is now brought as it were to the latter sweat he crieth for speedy helpe or else he seeth nothing but death before his eies Our impatiencie maketh vs so bold and familiar with God that we would prescribe time to him as though he knew not which were the most conuenient time for his comming My spirit faileth He is now as it were in a swouning he craueth quicklie to be helped Doctr. Gods children are often brought low that the loue power of God may be manifested in their deliâ—eâ—â— or he is gone See to what extremitie God will bring his Saints euen neere the graue and yet bring them back againe that his loue and power may be known so much the more seeing to him belongs the issues of death God bringeth vpon his owne children such fainting as it were deliquium animi a lossing of our life that then feeling the weaknes of our naturall powers and after being restored by his grace we may learne how greatly we are beholden to him as by whom and in whom we haue our life and being and can be restored by none but by him alone and may bestow al the rest of our life vpon himselfe and his owne seruice and depend not on naturall strength but on him Hide not thy face from me He declareth plainly that he hath no sparke of life but from the fauorable face and countenance of God that he is then dead when he seeth not God reconciled to him in Christ Simil. The face of the Sunne bringeth life to the earth and all the world and the face of God bringeth life to men soules Simil. The countenance of the husband gladdeth the wife but the countenance of God reioyceth the soule He who hath once seene the countenaÌ„ce of God cannot liue without it He who once hath seene a blanke of his countenance can no more breathe or liue without it then a fish or bird out of their owne elements Else I shal be like vnto them that goe downe into the pit As though he would say I shall be like a deade man without sense and life The soule is the life of the body and God is the life of the soule should we not then be busie to seeke him and when he hath hid himselfe to find him againe There is no life in the soule without the sensible presence of God Psal 22.1 Mat. 27.46 for I will assure you there is neither life comfort peace or ioy in a mans soule vnlesse he haue the sensible presence of God Dauid not feeling it cryeth My God my God why hast thou forsaken me And Christ himselfe vttered the same voice on the crosse My God My God why hast thou forsaken me Of which I haue spoken in another place on the same wordes Verse 8. Let me heare thy louing kindnesse in the morning for in thee is my trust shew me the way that I should walke in for I lift vp my soule vnto thee AS he was cast downe in the former verses so he now ariseth by prayer which was the chiefest bulwarke whereto he did runne in time of his troubles In this verse he craueth two things First that he might heare Gods kindnesse and the reason because he trusteth in him Secondly that he would shew him the way wherein he should walke the reason because he lifted vp his soule to him Let me heare thy louing kindnesse Here he craueth Gods fauour and kindnesse as he doth in many other Psalmes Because in his fauour is life grace wealth all good things and pleasure for euermore How we may be assured of the fauour of God so that if he look kindly to vs we need be affraid of nothing But how shall he be assured of his fauour euen by hearing it as he saith in the 51. Psalme Let me heare the voice of ioy and gladnesse The voice which is heard is the word of God which being apprehended by faith is onely able to comfort our soules in whatsoeuer tentation And no meruell that such athiests and papists who altogether refuse the word of God Why papists and Athists liue die comfortles liue comfortles and die without comfort because they refuse that instrument which should carry ioy to them Good reason they die athirst since they reiect that vessell the word oâ— God by which they might be refreshed Therefore since faith coÌ„meth by hearing of Gods word and all our comfort commeth by it let vs pray God to bore our eares and our hearts that we may receiue the glad tidings of reconcilation from God In the morning Psal 90.14 The time when he seekes to heare Gods kindnesse is in the morning as in another Psalme Fill vs with thy sweet mercies in the morning Psal 55.17 Dauid vsed to pray morning noone and eueningtide In the morning in the beginning of the day he addressed himselfe to God offering his morning sacrifice he desireth that God may betime meete him that he may begin the day with some comfort for then we know that God hath accepted our prayer when he hath sent down the comfort of his spirit in our hearts when he with the fire of his loue and ioy of his countenance burneth vp our sacrifice This gladdeth our heart and encourageth vs to seeke him the rest of the day Seeke God early Then let vs seeke God early euen in the morning of our youth and euery morning not perfunctoriously or for a fashion but from our hearts that he may let vs heare that comfortable voice saying Thy prayers are come vp before me Act. 10.4 and I haue heard them For thy sinnes are forgiuen thee For in thee is my trust Confidence and faith in God is a great argument to moue God to speake good things vnto vs for otherwaies our prayers are in vaine Praiers not in faith are a scorning of God and shall not preuaile with him if they proceede not from faith if you come vnto him without confidence in him you scorne him and so doe double iniurie to your selues adding to your former sinnes a scorning of God These also who put their trust in any thing beside him neede not to looke for any good thing from him If yee would vse a thousand Angells as intercessours to moue God to heare you it is nothing only faith will preuaile with God The Pharises almes deedes Luk. 18.11.12.13.14 his tithes-giuing his prayers of which he much bragged wrought nothing with God but the Publicanes faith and contrition were forcible arguments preualing with him Shew me the way that I should walke in The second petition ariseth very well from the first