youth to seeke God who forsake him in the euening of their age The day hath a morning a noone and an euening-tide so hath our age a youth a middle age and a declining time blessed is he that perseuers to the end and till his later breath constantly depends on God and leaues him not for certainly that man shall haue the crowne of eternall glory VERSE 6. Remember O Lord thy tender mercies and thy louing kindnesse for they haue beene for euer IN the preceding words Dauid first prayed that God would deliuer him from shame and contempt next that hee woud teach him his wayes Doct. and now he desires that God would haue mercy vpon him and pardon him his sinnes No assurance of the remission of sin till God put his law in our hearts Marke by this his order in prayer how first hee desires that God would teach him his law and then that he would put away his sinne for we can neuer get assurance of the remission of our sinnes till God put his law in our heart After these dayes Note saith the Lord by Ieremy I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people And they shall teach no more euery man his neighbour and euery man his brother saying Know ye the Lord for they shall all know me from the least to the greatest of them sayes the Lord. For I will forgiue them their iniquity and remember their sinnes no more Which the Apostle to the Hebrewes reciteth word by word Doctr. For God first by his word and Spirit workes in the mind of a sinner a light and sight of his sinnes Knowledge of sinne comes before remission of sinne and in his heart a sorrow for it and then he putteth it away and forgiues it Therefore let vs try what sight and sense of sin the word of God hath wrought in vs that we haue a certificate to our conscience of the remission thereof Ps 107.20 He sendeth his word and healeth them He sent Nathan to Dauid and then pardoned him In these two verses he thrice repeateth the word remember not that there is any memory or forgetfulnesse in God as in man for time makes man to forget but God changeth no time absence makes vs forget but all things are present to him memory hath a seat in mans braine which being perturbed it fayles God is all memory But he is said to remember or forget How God is said to remember Gen. 8.1 and 19.29 Gen. 30.22 when by visible tokens of doing he sheweth his fauour or displeasure to man As he remembred Noah when the flood diminished Abraham when he saued Lot and brought him out from Sodome Rachel when he made her conceiue and Anna 1 Sam. 1.19 when he granted vnto her her petition Thy tender mercies and louing kindnesse First he craues at God that he would remember his mercies which is the first thing wee should seeke at God for if we get it as said Iacob wee get all things Gen. 33.11 Mercy against merit And hereby it is clearly seene that hee disclaimes all merits for albeit he fought the Lords battells gouerned his people by the word and sword in executing iustice prayed and praised God continually fasted and bestowed almes on the Saints Psal 16.2 yet he confesseth they cannot extend to God Vse which refuteth and damneth the foolish Papists who pretend merits Of confutation of the Papists merits but commit murthers and adulteries and yet with open mouth they cry merits merits Hee amplifieth Gods mercies by three names mercies benignities goodnesse benignity twice repeated see how highly hee doth esteeme of Gods goodnesse when hee cannot finde termes sufficiently to expresse them A liuely representation of the Trinity But these three liuely represent vnto vs the Trinity the Father the fountaine of goodnesse yea goodnesse it selfe the Sonne mercie supplying our misery the holy Spirit benignity and bountifulnesse gratiously working and bestowing these things which the Father and Sonne giue The goodnesse of God is the fountaine begetting mercy and mercy bringeth forth benignity Let vs learne by this that whateuer commeth to vs must either come out of the fountaine of Gods mercy or else it is a curse not a benignity but a malignity Many say Who will shew vs any good thing Psal 4.6 but Dauid sayes Lord lift vp the light of thy countenance on me We should imitate the three properties of the Trinity These three properties of the Trinity all Christians should imitate the goodnesse of the Father the mercy of the Sonne and the bountifulnesse of the Spirit that in so doing they may haue society with the Father Son and Spirit I know thee to be a good man because thou art not cruell but mercifull I know thee to be mercifull in that thy hand is bountifull thou giues and distributes to the poore Psal 112.9 thy righteousnesse endureth for euer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachamim signifieth bowels which are the seats and places of the fatherly and motherly loue and therefore the children are called parentum viseera the bowels of the parents which phrase the Apostle writing to Philemon both in the 12. and 20. verse expoundeth spiritually Thou therefore receiue him that is mine owne bowels and in the 20. verse Comfort my bowels in the Lord. Esay 49.15 Can a mother forget her child c yet the Lord cannot forget Israel Ps 103.13 And as the Father pitties his children so the Lord hath pitty on those that feare him So we see hereby how deare and neere we are to Gods very heart that we haue a place in his innermost affections But when hee speakes of mercies and benignities Infinit miseries haue need of infinit mercies he speakes in the plurall number because as our sinnes and miseries are infinit so we haue need of infinit comforts and pardons he is called the father of mercies For they haue beene for euer 2 Cor. 1.3 Gods mercies are eternall A faire commendation of Gods mercies from the eternity thereof His mercies had no beginning as himselfe had none and shall haue no end Fâ—om euerlasting to euerlasting thou art our God For as the Ocean and maine Sea Psal 100. Simil. can neuer be exhausted but it would furnish water to all the world if euery one should bring vessels to draw water there from So if wee had faith and prayer to seeke grace from God he is all-sufficiâ—nt in himselfe to furnish vs all which makes Dauid to cry in one Psalm tweÌ„ty and sixe times Psal 126. thy mercy endureth for euer Mat. 16.18 Therefore we may build our faith on it as on a strong Rocke that the gates of hell cannot preuaile against vs for euery thing earthly on which we repose is subiect to mutation and change All things change God onely immutable
need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth Obiect Against inuocation of Saints is God But in regard of his basenesse and vn worthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfeâ— pennie candles Paul saith O foolish Galatians who hath bewitched you Gal. 4.3.1 and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke others when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the. whole Trinitie of which some of the ancients haue this coniecture because he failed against he Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elchim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neuer remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue preteÌ„ded goodworks it was he I giue saith he my goodnesse to the Saints Psal 16. I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth Simil. our sight is sharp enough and we may see far and cleerly but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Our best actions are contaminate with such imperfections and spots that we haue cause to stop our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exaggeâ—ateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and as he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin to be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where by the contrary so long as we are vnder Satans guiding a thousand seeme but one but if we betake our selues to Gods seruice one will seeme a thousand Againe we may admire the wonderfull largenesse of the mercies of God the bredth whereof extends ouer all the world the height to place vs in heauen the depth to draw vs from the lower hell the length betwixt hell and heauen O the bredth length deepnesse and height of the mercies of our God Admire the mercies of God the multitude of whose compassions neither man nor Angell is able to comprehend Why then doest thou despaire thereof O man though thy sins were neuer so many his mercies exceed them and although thou sinnest seuentie seuen times a day Mat. 7. he can pardon and forgiue thee Thy compassions the word in the original signifieth an ardent and earnest affection of the heart compassionating that which it pitieth as it were the commotion of the bowels as I noted before that his very bowels are moued toward his children as Paul writeth to Philemon Philem. 12 Luk. 15.20 2. Sa. 18.33 Psal 103. This compassion was demonstrate in the father of the prodigall sonne and in Dauid to Absolom much more in God toward his deare children Looke what pitie parents haue to their children greater hath God towards vs. Are not parents touched at the very heart when they behold the miseries of their children yea would they not hazard their liues and estates as many times they doe to deliuer them and will not God be moued towards vs if we considering his compassion and meeknesse would but pitie our selues by confessing our iniquities vnto him Put away He borroweth a similitude from Merchants who haue their debts written in their account-booke and at the paiment thereof they score out that which before they haue written Therefore since our sinnes are written with a pen of iron and a point of a diamond we must pray
dishonour of God and offence of his Church Of thy righteousnesse that is not of his iustice in punishing him but of his righteousnes in couering his iniquitie For which Christ is called God our righteousnesse So he would be vnrighteous and denie himselfe if he should denie vs mercie so sure is our saluation which is our great comfort We must praise God for all his benefits whereof we are lesse then the least and if for the smallest much more for the greatest euen that worke of our redemption by Christ that he is made our righteousnesse to saue vs when we had nothing of our selues and knew not our danger he prepared a salue for vs before we were wounded and the remedie before our danger If we were sicke and had receiued health poore and were relieued would we not thanke God and thinke our selues obliged to him as we are Nota. The greatest benefits deserue the greatest praises but seeing he hath deliuered vs from our sins and from hell haue we not the greater cause to be thankfull for the greatest benefits deserue the greatest praises Verse 15. Open thou my lips O Lord and my mouth shall shew forth thy praise HE promised in the former verse to sing ioyfully of Gods righteousnesse now he bethinketh himselfe that this is not in his owne power but it must come from God That as his faith and repentance was of him so his thankfulnesse must also proceed from him There is no temporall or spirituall gift which doth not come from God Phil. 2.13 So there is no temporall or spirituall gift which doth not come from God He worketh in vs velle perficere to will and to do The tongue was consecrated before to God now he presenteth his lips another instrument and at last the mouth it selfe which containeth both Seeing God hath giuen to euery member the owne facultie and power Euery meÌ„ber should sound Godâ— praises it is good reason it should be vsed to his glorie God hath giuen thee a tongue mouth and lips for no other end but to proclaime his praises And cursed is that man if he repent not who soundeth any thing with his tongue but Gods honour We see further that we are all close anâ— bound vp by nature except the God of nature enlarge our hearts with his loue and fiâ— our mouthes with his praises God hath the key of his lips he can make infants and sucklings proclaime his praises Psal 8.2 NuÌ„ 22.28 In Soliloq yea he caâ—â— open the mouth of Balaams asse to vtter his praise Augustine thinketh non posse laudare Deum sine ipso qui non ipsum habeat qui se adiuâ—et that God cannot be praised without himselfe he who hath not him to helpâ— them Moreouer obserue Doctr. Sorow for finne will break open the dumbe mouth to speake for Gods mercie how sorrow for sin will breake forth the dumbe mouth to speake for Gods mercie I â—eade of Croesus his sonne who seeing a traitor going about to murder his father though before he was alwayes dumbe began to speake and crie pitifully why should not we when we see that God is wounded with our sinnes once at last begin to crie But there ariseth here a question whether by our praises Gods name may be more amplified Obiect I answer with that worthy seruant of God Solut. M. Robert Rollock a holy man writing on this Psalme Deum in se â—sse perfectissimum that God is most perfect â—n himselfe without the worke of any creaâ—ure The Father glorifying the Sonne and â—he Sonne the Father the Father and Son â—he holy Spirit the holy Spirit the Father â—he Sonne But yet will be glorified by the creature Because he is iust his righteousnes craueth that the creature should acknowledge the Creator whose felicitie standeth in this that he should reuerence his Maker with all dutifull seruice he craueth it more for our weale then for himselfe Thinke ye that God can be either worse or better for our praises but we our selues are then best when we haue grace to praise him Philip finding Nicanor detracting him Plut. relieued him from his necessitie and then he began to praise him wherefore he said Videtis esse in nostra potestate bene male audire Ye see it is in our power both to be well and euill thought of But God is not so he careth not for our praises and our obloquies do not touch him he is so fâ—rre from the one and the other We can neither augment nor impaire his dignitie speake what we will or please wee may doe our selues euill him we cannot offend Sinne taketh away the benefit of our tongue Sin maketh a man dâ—â— that he can not praise God that we become dumb and cannot praise God till he forgiue vs our sinnes and then we shall speak and although we would speake God thinketh nothing of our speeches vntill we be reconciled to him What hast thou to do to declare mine ordinances Psal 50.16 and to take my name in thy mouth seeing thou hatest to be reformed But wâ— to the tongue mouth and lips which are not employed in the seruice of God that made them to proclaime his praises and double woe to them who employ them to his dishonour for they shall say would God they had bin rather dumbe Nota. and could haue spoken nothing then to haue spoken to the dishonour of that Maiestie which made them Verse 16. For thou desirest no sacrifice though I would giue it thou delightst not in burnt offering NOw toward the end of the Psalme he is bursting forth in thankfulnesse setting downe the sacrifice which the Lord would not haue to wit externall sacrifices and declaring that which he would haue a contrite heart Sacrifices of olde comprehended all Gods worship For the burnt offerings and sinne offerings represented Christs blood The thanksgiuing offerings The vse of the legall sacrifices peace offerings the incense the thankfulnes of the Saints for his benefits and what of all these he was wearied with them when they were not mixed with faith and repentence Nazianzen saith Vna Dei est purum gratissima victima pectus Then if God delight not in sacrifices which were commanded by himselfe Nota. what careth he for trifles inuented by men of which he can haue no pleasure His delight is not in outward sacrifices at any time if they be alone Hos 6.6 I will haue mercie saith he not sacrifice much lesse doth he respect the sacrifice of the Masse hauing no warrant in his word neither yet of our prayers and praises when we do but pretend religion not serue God vnfainedly Away with all our offerings if we offer not to him that which he craueth chiefly to wit a penitent heart Lorinus obseruethâ— well Sacrificia non operari per se peccatorum remissionem posseâ—sed â—antum representare praefiugare sacrificium â—llud vnicum redemptoris
way to destruction Nos 13.9 Thy perdition is of thee O Israel thy saluation of me VERSE 13. His soule shall dwell at ease and his seede shall inherite the Land What the peace of conscience 〈◊〉 HIs soule shall dwell at ease The second promise and spirituall blessing the peace of conscience which is the tranquility of the soule flowing from the assurance of Gods fauour in Christ wrought by the holy Spirit This is that white stone in the Reuelation wherein a name is written Reuel 2.17 which none can read but hee that hath it Thy good life may bee a marke to others of thy saluation but thy inward peace is a token to thy selfe that howsoeuer thy outward man bee afflicted yet thy inward man hath that peace which passeth all naturall vnderstanding of which Christ saith My peace I giue you Ioh. 20 1◠not as the world and hee commanded the Apostles to giue their peace The giuer of this peace is called the Prince of peace the wicked cry peace Ier. 8.11 when as sudden destruction is approaching as the trauell of a woman But there is no peace to the wicked Esa 48.22 saith my God they may sometimes lye in carelesse security not wakened by the sight of Gods iudgements but sleeping in the bottome of the Sea hauing no true rest for the worldlings haue three wormes which eare them vp care feare and dolour Care feare and griefe are three wormes which eate the worldlings care to conquest the things of this world so excessiuely that they are eaten vp by it feare lest it be taken from them and commonly God as hee threateneth by his word the thing they feare shall come on them and then followeth an excessiue sorrow for the losse of them they despaire and oftentimes are the cause of their owne death but the godly cast their care vpon the Lord they haue a reasonable care of their Familie but with measure they feare nothing but the offence of God all other feares are swallowed vp in the gulfe of that feare for they assure themselues that God will maintaine their Lot and finally at the losse of any creature the godly haue a naturall sorrow albeit not out of measure Iob. 1.21 but with Iob saying The Lord hath giuen and taken The third benefite And his seede shall inherit the Land The third blessing temporall he promiseth wealth to the posterity of the righteous that their daies shall be long in the Land that God hath giuen them First in this promise yee see the constancie of Gods fauor towards them that feare him their death doth not withdraw Gods loue from their posterity 2 Sam. 19.38 as Dauid after Barzillai went home remembred his kindnesse in intertaining Chimham and on Mephibosheth hee shewed the mercy of God for Ionathans sake 2 Sam. 9.3 so Gods loue dies not with the Parents Doctr. but reuiueth in their posterity Gods loue dieth not with the Parents but reuiues in their posterity A note for Parents as the Lord promised to Dauid 2 Sam. 7.12 Here is a promise to the godly who feare him of a sure and perpetuall maintenance to their posterity The consideration hereof should abate that excessiue care that Parents haue of their children whereas the best care they can haue of them is that they feare God themselues and labour to bring them vp in that feare Kings haue not such surety of the continuance of their crownes to their succession neither Noble-men of their Lands as a godly man hath of Gods prouision I was young saith Dauid and now am old Psal 37.25 yet I neuer saw the iust man nor his seed to beg Moreouer we see that Lands are at the disposition of God Doct. who wil giue them to whom he pleaseth and altereth Dominions All changes come of sinne as the Monarchie of the Babylonians Perfians Grecians and Romanes the cause of this alteration was their sin and doe we not see amongst our selues within these thirty yeares Example of our time many and strange alterations of Lands and houses translated from the right owners thereof to others neither of their name nor any way belonging to them Should not this teach vs all to feare God and make our houses as Sanctuaries to him lest he be forced as he extirped the Canaanites for their sinnes to root vs out and sweepe vs away as with a besom VERSE 14. The secret of the Lord is reuealed to them that feare him and his couenant to giue them vnderstanding 4. Benefit and promise reuelation of his secrets THe fourth benefit which the Lord will bestow vpon the godly men he will if they feare him reueale to them his secrets First Doct. ye see the word of God is called a secret Gods word is a secret Reu. 5.5 a mystery and hid treasure a closed booke which none is able to loose but the Lambe For all the naturall wit of man is not able to attaine to the vnderstanding of the meanest Article of faith All things which we beleeue are aboue the compasse of reason or flat against it The Gospell comes by reuelation Mat. 16.17 The Gospell commeth by reuelation Blessed art thou Simon the Sonne of Ionah flesh and bloud hath not reuealed this to thee but my Father where he manifestly testifieth that the confession of Christ is a hid matter which must bee reuealed to vs by himselfe The wit of man can search the profundities of nature albeit it is not able to attaine to the hundreth part thereof as of Physicke Astronomy Geometry c. but it cannot scanse vpon Diuinity without inspiration which must come from aboue It is no maruaile therefore that so few beleeue the word for faith is not of all men it is the gift of God as it is a secret so are they called his secret ones to whom he reuealeth it But men may thinke Obiect that it being a secret why should it be made common to all and God hath closed that booke I answer vvith Augustine Answer it is a flood on vvhich a Lambe may swimme and an Elephant may walke Mat. 3.11 To the children of God it is plaine to those it is giuen to vnderstand but to others they are parable Esay 6.9 That seeing they should not perceiue But to vvhom doth he reueale it Doct. To them that feare him No true seruice without conscience and to these he giueth vnderstanding as in the 15. and 119. Psalme hee testifies By which I see there is no true seruice vvithout conscience and none can profit in the knowledge of the Scripture but such as feare God and the more they feare him the more they grow in knowledge True piety and godlinesse is the nourisher of knowledge for the feare of God is the beginning growth and perfection of all wisedome And therefore Athiests and prophane persons haue not learned Christ aright they are
to the eternal monument of Gods booke but he committeth it to the euerlasting momuments of Gods booke where of one iote cannot perish but shall endure for euer in despight both of the Diuell and Antichrist the Pope his first borne A Psalme of Dauid He putteth to his name prefixing and subscribing it himselfe neither will suffer any to publish it but himself as he was not ashamed to sin he is not ashamed to repent as he was not ashamed to sin openly Let not those be ashamed to repent for sinne who haue not bin ashamed to sin Theodosius his repentance he is not ashamed publikly to declare his repentance Theodosius the Emperour is renowned in all the world for his humble repentance before Saint Ambrose after the slaughter at Thessalonica where in the place of the penitents he fell downe on his face and said Agglutinata est terra anima mea My soule is glued to the earth None are ashamed to sinne but all are ashamed to repent and so God powreth shame vpon many because they will not honour him whom they haue dishonored To the chiefe Musitian or to him that excelleth on Neginoth This same is the title of the 4. Psal LaÌ„menatzeah oftentimes in the Scriptures is taken for the Presidents who are chiefe in any thing as 2. Chron. 18. 34.18 The sweete singer of Israel giues it to a sweete singer I thinke it to be best translated To him that excelleth Neginoth was an instrument of musick vpon which they played So they did not only reade the Psalmes but also sing them yea so distinctly that the people easily might vnderstand them not so much addicted to tâ—â— note or tune as to the matter as our Sauiour did sing after the Communion Mat. 26 3â— and Paul commandeth it Col. 3.16 Musicke is an Art very pleasant delectable and profitable to stirre vp the affections of man to Gods seruice The commodities of musick 2. Kin. 3.15 or to restraine the anger and perturbations of our nature as was in Elizeus who sought for a minstrell to appease him But first we haue to see that this excellent Psalme is committed to an excellent person who hath great cunning to put it forth to the vse of the Church teaching vs hereby that spirituall exercises are not to be put into the hands of ignorant dolts who haue no wisedome or skill to set forth the glorie of their God For the subiect being most glorious why should it be concredited to such as haue neither learning nor wisdome And if that singing should haue so worthy instruments what do ye thinke of the preaching of the Gospell of which the Apostle saith Who can be sufficient for those things Happie then is that Church when learned men are promoted to good places whereby the word may be further aduanced And in a miserable case are those who are committed to the charge of ignorants Against ignorant and idle preachers idle bellies and such like who are vnfit to take the care of Gods people for whom they shall be countable to God at the great day and Gods vengeance shall be vpon them in this world Dauid he aduanceth musick very much as Solomon also after him 1. Chron. 15.16 and the Musicians were distributed into certaine classes and orders Col. 3.16 1 Cor. 14.15 The antiquitie and ancientie hereof maketh much for its commendation for God did inuent it This is a principall science and yet it hath few aduancers Mens deafned eares betoken their beastly ignorance who will not suffer themselues to be wakened and roused vp from their security and sleepe There are some good Christians chalenged Obiect who being of a melancholious nature are thought to abhorre all musicke and musicall instruments Solut. But men are deceiued herein if musicke be free of profanitie and superstition there is no good man of religion who cannot but like it well and delight greatly therein But the auarice of our age as it hath bin the decay of many sciences so likewise of this Nota. The Church being spoiled of her rents is not able to entertaine this science as it should be which God supply wheÌ„ he thinketh time And this I say not that I do like either the profanitie of beastly men that in stead of heauenly songs sing bawdie ballads or of such superstitious Papists who sing and tune Latine words in their Masses thereby mocking God and making religion a sport But the abuse of that science I disallow the vse I allow and approue as most necessarie to Gods glorie And seeing it will be perpetuall in the heauens why should it not begin on earth There shall be a naturall not artificial song of which we shall sing for euer the song of Moses the seruant of God Apoc. 15.3 Let vs therefore begin on earth learne of our Gamma and enter into our Alphabet here Nota. that we may be perfect Musitians when we become perfect our selues in glorie Here let vs sing with grace in our hearts to the Lord Col. 3 16. reiecting vaine idolatrous and profane ballads and sing spiritually vnto the Lord. When Nathan the Prophet came to him Dauid as is thought lay a yeare almost in this sinne asleep till God wakened him by Nathan Ionah 1.6 as he did Ionas by the Pilot. It is certaine we would sleep vnto death before we awake from sinne if God did not put vpon vs Man is lying asleepe till God waken him and stirre vs vp We are so benummed by the spirit of slumber and possessed by a lethargie that all our senses are stupified till Nathan come and awake vs. Next God sends him that which he praied for euen a faithful admonisher Psal 119. One Prophet cometh to another yea a greater then himselfe 1. King 13.18 not as the old Prophet came to the yong at Bethel to deceiue him but as a father to admonish his child Pastors should freely rebuke the vices one of another There should be an holy freedome and libertie among Preachers each one should freely rebuke another when they see them doing wrong One should not winke at an other as most part do and others being reproued rage mightily saying with Zidkiah When went the Spirit of the Lord out of me to thee They rebuke the rebuker 1. King 22 24. Esa 30 1â— They say to the Prophet Prophecie not Obserue moreouer that Nathan cometh first to Dauid not Dauid to Nathan the Physitian to the patient not the patient to the Physitian Christ himselfe came to the sinners and Publicans and called them to repentance This is against the pride of some Mat. 9.13 Against the pride and lazinesse of Preachers and lazinesse of others who will not come or take the paines to visit weake Christians yea will scarce admit them to their presence when they come as though they were Princes Woe to their pride who come not to the sicke and heale not the
albeit the doctrine of repentance be irksome and vnsauory to the flesh yet it is wholesome to the soule Naturall men esteeme this doctrine to be an enemie to them Simil. which would slay their corruptions and lusts Medicine which at first seemeth bitter afterward becommeth more comfortable so the doctrine which is salted with salt and hyssope is fitter for vs then that which is sweetned with hony for hony was neuer appointed to be vsed in the Lords sacrifices but salt omnis victima sale saliatur An obseruation of Cyrillus concerning hysop Cyrillus obserueth in the hyssope an hot operation whereby it sharpneth the grosse humors and purgeth the concretion of the priuitie so grace maketh vs feruent in the spirit Moreouer hysop purgeth the lungs phtiriasis rests The propertie of hysop Plin. lib. 20. cap. 4. nourisheth the natiue colour of the bodie killeth filth and vermine growing on man cureth the bites of serpents prouoketh appetite sharpneth the sight is enemie to feuers of which it is written Parua calens pectus purgans petrosa streatrix Ius sapidat pleurae congrua spargit aquam So grace is hot by charitie purging by contrition spitting forth by confession seasoning the body by temperance sauing the soule and inward parts by application of Christs blood which being drunken purgeth our plurisie and bloodie eyes The hysop of Christs blood a medicine for all our corruptioÌ„s Then seeing all these diseases are in the soule of man are we not much beholden to God who hath made one salue to cure all our sores the blindnesse of our mind is remoued by the water of his blood the foule corâ—uptions of our heart are euacuate and dissolued that we spit them forth our coldnes is warmed our fiery feuers and in flammations quenched our spirituall vigour colour is restored which we lost by sin Wash me and I shall be whiter then the snow What meant by washing He acknowledgeth that none in heauen or earth is able to purge him but God onely He hath that fountaine in his owne garden he will communicate the glorie of our redemption to none but to himselfe For by this washing is meant the washing of iustification and remission of sins that as creation belongeth onely to God so doth redemption by Christs blood Wo to them who leauing the waters of life go to any other to seek water out of these rotteÌ„ cisterns Then seeing it is the proper work of God to wash vs let vs go to the lauer of baptisme that there we may be once washed and after daily pray that he may wash our feete by sanctification And I shall be whiter then the snow He perswadeth himselfe of a full purgation by Christs blood Though I were as blacke as the Moore yet shall I be white as snow Nothing can blot out our sinnes but this blood If we would wash our selues with snow waters our righteousnesse shall be as a menstruous garment Esa 64.6 What is all the righteousnesse of man but an abhomination before God Yea Christ himselfe if he had bin onely man could not haue bin able to satisfie the iustice of an insinite God he must be God himselfe and therefore it is called the blood of God But how shall we be whiter then snow I answer Act. 20. Obiect Soâ—â—â— our estate is more perfect and surer by Christ then it was by nature in Adam forasmuch as we haue our perfection by Christ which cannot faile or alter and it is the perfection of God which belongeth to vs so that we stand not before God as men but as gods before God being couered with his perfect obedience who is our Redeemer blessed for euer So there is no cause why we should feare or despaire seeing we are cleansed perfectly if we beleeue be sanctified Let vs put on Christ whose garment is white as snow Mat. 17.2 And his Church is made white in him Who is this that commeth vp white 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cant. 8.5 Apoc. 7.14 And the Bride hath white garments made white in the Lambes blood The proper office of the holy Spirit is to wash vs and purifie our conscience by Christs blood lest our filthinesse keepe vs back from accesse to God And this ye were saith the Apostle but ye are washed 1. Cor. 6.11 ye are sanctified ye are iustified in the name of the Lord Iesus and by the Spirit of our God And againe speaking of the Church that he may sanctifie her purging her by the washing of water by the word that he may make the Church glorious to himself not hauing spot or wrinkle Eph. 5.27 or any such thing but that she may be holy blamelesse So it is the onely worke of God to sanctifie his children make them clean Finally obserue that iustification and sanctification are vndeuided companions Doctr. Iustificatiâ— and sanctification go together whomsoeuer the Lord washeth by the hysop of his Sonnes blood he also sanctifieth by his Spirit Studie therefore to get holinesse without which none shall see God Let holinesse to the Lord be written on your brests Exo. 28.36 Leuit. 20.7 Holinesse becometh the house of God Be holy Manystudy to attain to knowledg but not to sanctification as I am holy For what fellowship can the most holy God haue with vncleane and profane people This miserable age studieth to aâ—taine to knowledge but not to sanctification Let Atheists call you what they please studie you to puritie of life A true Christian will make more conscience of an idle word or filthy thought which wil arise in their hearts Nota. and will correct it more sharply then those lend miscreants will do for adultery and the worst actions they commit Verse 8. Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce HAuing craued before remission of sins now he beggeth the fruite which followes vpon the same that is ioy and gladnes which is one of the fruits of the kingdome of God and marks of Gods children Ioy proceedeth of sorrow This ioy which he suiteth must of necessitie presuppose a sorrow which he had for his sinne For as repentance can neuer want sorrow no more can remission want ioy So that ioy springeth out of the bitter roote of sorrow And the greater sorrow we haue the greater shall our ioy be The deeper thy griefe be the higher shall thy comfort be He doubleth ioy and gladnesse both of soule and bodie he will not be contented with some one or two consolations but wil haue them to be multiplied that as his tribulations did increase so his comforts in Christ Iesus might be enlargad Of all men a Christian hath most cause to reioyce As a Christian is the most sorowfull man in the world so there is none more glad then he For the cause of his ioy is greatest in respect his misery was greatest his deliuery greatest therefore his
in his children He seeth no iniquitie in Iacob NuÌ„ 23.21 Simil. saith Balaam For as a red or blue glasse being set before our eyes what euer we see thorough it seemeth to be of the colour of the glasse so God looking thorough Christ to vs all his righteousnesse seemeth to be ours and we are of his colour In the meane time Vse let vs not sin because he hideth his face from our sin for if we abuse the riches of his bountie we shall appeare in our owne colours And put away all mine iniquities The blotting away presupposeth an hand-writ of the law against him wherein his name was put in the count-booke which must be scraped out and taken away which cannot be done away but by the blood of Iesus Christ All. Ye see that one sin calleth to mind many thousands and he is not contented to be acquitted from one vnlesse he be acquitted from all Call to mind all the sinnes of thy life be not at quiet till thou gettest a generall pardon for them all which is to be purchased by Iesus Christ Be afraid to adde new sinnes to thy old Pro. 28.19 Ezech. 8.8 Blessed is he that feareth continually Do as Ezekiel did to the wall of the Temple dig once twice thrice and trie thine heart the more thou diggest the more abominations shalt thou see in that place which should haue bin a Temple to God Verse 10. Create in me a cleane heart O God and renew a right spirit within me DAuid hath prayed already for the remission of his sinnes and hath doubled ouer that petition eight times now he craueth new benefits of sanctification of the holy Spirit of ioy c. In all his petitions he prayeth for spirituall things he seeketh first the kingdome of God He prayeth not for the health of his bodie Those are senslesse of troble who seeke to be freed of the pain thogh not reconciled to God but for the health of his soule he craueth not to be rich temporally but spiritually in God Those are sensuall who being fallen in trouble craue no other thing then to be deliuered from their present paine neuer seeking to be reconciled to God Next he seeketh great things for he is a great God who according to his greatnes can bestow ample gifts God as hee is a great God bestoweth great gifts as the Ocean plentie of water It stood not with Alexanders honour to propine Diogenes with a small gift We bring small vessels to God a weake faith although we haue great need we thinke that hee is not able to giue great things Our Sauiour Christ could worke no miracles amongh them Mat. 13.58 2. Kin. 7.17 because of their infidelity The Gentleman on whom the King â—eaned died and was troden vnder foot because he beleeued not the Prophet Thirdly he suiteth importunately and beggers euer speed best at Gods hand The Prophet Elizeus reproued King Ioas that he shot onely three arrowes forth of the window for if he had shot six or 7 times 2. Kin. 13.19 he might haue vtterly subdued the Aramites Let vs then pray instantly and importunately vnto the Lord and we may be assuâ—ed he will heare vs. Sanctification followeth remission He prayed before for remission of sius and now he prayeth for the Spirit of sanctification an inseparable companion with the other For you can neuer be assured that you haue receiued pardon for your sinne past vnlesse Gods Spirit hath giuen you a care â—o liue holily in time to come Shall you be washen euen now and after puddle your selfe in the mire Not possible that euer Christ will bestow his blood to wash any whom he denieth to sanctifie by his holy Spirit Create in me a cleane heart O God The worker God the workmanship in me the worke it selfe create the subiect a heart the qualitie a cleane heart O God As in the first creation a man is a meere patient and hath no part of it but God by the parents worketh it God must worke our second creation so God worketh the second creation by his Ministers There is no freewill or prepation to grace or foreknowing godlinesse as these hereticall Iesuits do affirme Work the work thy selfe and take the praise to thy selfe O Lord. Create A man must be twice borne before he can enter into heauen As he is madâ— to the similitude of the first Adam Man must be twice borne and his second creation is more excellent then the first so musâ— he be made to the similitude of the seconâ— Adam and the re-creation or regeneration is more excellent then the former Foâ— in the first man was wrought out of clayâ— but in the other God worketh grace out oâ— sin What harder to worke vpon then thâ— dust Next he breathed in the dead bodiâ— a soule but here he breatheth in the holâ— Spirit in mans heart Thirdly in the creation he made man perfect in all his members so in the regeneration all the members of the body and powers of the soulâ— must be renewed and if thou be deficienâ— in the one thou disgracest all the workmanship Nota. If thou haft in thy new birth thâ— eyes of knowledge and lackest the bowels of mercie and art maimed of the hands of bountifulnesse or if thou be dumbe and cannot praise God or deafe and cannot heare his word thou art not a perfect man A greater worke in the second birth then in the first Nota. A greater worke to raise vp a dead man in sin then to raise Lazarus out of his graue Blessed are they who are partakers of the first resurrection for the second death shall haue no power of them Reformation should begin at the heart Satan is an vncleane spirit As a flie is bred in filthinesse and leaueth euer filth behind it so doth the diuell defile euery place whereinto he commeth Our hearts are as open Tauernes ready to receiue all passengers Now hauing tried sinne and Satan to be so noisome to vs we should remoue them shut the doore of our hearts harbour them no longer yea if any vncleane thought arise let vs not entertaine it nor consent thereto lest it bring worse with it The subiect vpon which he must work â—s the heart the most noble part the most secret part which none can know but God the seate of all the affections by which man is ruled and led Reformation must begin at the heart A reformation which beginneth at the members and externall actions is neither true nor constant As if a man intending to dresse his garden and purge it from thistles and such like weeds would cut off the vpper part and leaue the roote which would spring vp again so if thou wouldst chastise thy bodie and let thine heart remaine luxurious it is nothing The heart is the fountaine wherefrom springeth all euill the rooâ— wherefrom all sinne groweth He speaketh not of the substance but oâ— the affections
and qualities of the heart Nâ— honest man will lodge in a filthy house oâ— drinke or eate except the vessell be madâ— cleane Simil. and God cannot abide in a foulâ— swinish heart Pro. 4.23 Keepe thine heart diligently saith the Spirit Since God then wil be thinâ— hearts guest Gen. 15.7 thou must guard it diligently that others enter not in neither leud cogitations but as Abraham chased away thâ— foules from the sacrifice so we must chasâ— away corrupt and euill cogitations froâ— our soule as vagabonds should be expelleâ— from the Kings pallace The heart in Latin is called cor â—â—ta note by three letters to signifie as some thinke that it is the seate of the Trinitie and therefore the pourtraiture of the naturall heart is of three corners answerable to the same As a vessell of gold or siluer being through long vse wasted and broken Simil. is sent to the Goldsmiths to be renewed so our hearts worne by sinne must be sent to God that he may put them in the fire and cast them in a new mould and make them vp againe Alas that wee are carefull to renew euery thing clothes vessels and all onely carelesse to renew our hearts Many are carelesse of the best things Renew a right spirit within me He doubleth his suite concerning his soule as his principall desire There are many who desire earnestly at God for earthly things but few are serious in seeking that best thing a new soule Many are careful of the outward man and carelesse of the hid man of the heart that inner man The spirit is right when it is set vpon the right obiect which is God but when it declineth to the world or to sinne then it is wrong and goeth astray Dauid crauing first that he might be purged froÌ„ his filthinesse craueth now strength of God to his spirit that he may not wander againe but abide constant in the right way of Gods commandements For we must not onely pray for a renewing grace As we pray for renewing grace so pray for accompanying and following graces but for an accompanying grace and a following grace to keep vs in the way of Gods obedience The crooked and broken backed were not admitted to the Priesthood no more are crooked or peruerse soules meete for Gods kingdome Trie of what spirit ye are whether of a right or a crooked trie whether it be of God or not Euery mans wayes are right in his owne eyes but the Lord pondereth the hearts God must cast downe the old building and build vp in thee a new building for himselfe that thou maist be one of the stones of that new Ierusalem which shall be inhabited by God Verse 11. Cast me not away from thy presence and take not thy holy Spirit from me IN this verse he craueth two euils to be auerted from him one that he be not cast out from Gods presence the other that the holy Spirit be not taken from him God cast off Saul his predecessor and tooke his holy Spirit from him 1. Sa. 16.15 and gaue him ouer to be led by an euill spirit Dauid here craueth at God to be free of those two iudgements The chiefe thing which he seeketh after is Gods fauour from which nothing debarreth vs more then sinne If any Courtier for his ouersight were put out of his place as Pharaohs butler and out of the Kings sight Exod. 40.3 would they not thinke hard thereof till they recouer his fauour Wee haue sinned against God should we take any rest till we be restored to his fauour Seek Gods fauour Should we not be afraid to be exiled and cast forth from his fauorable countenance in whose presence is fulnesse of ioy Psal 16.12 The face and presence of God is as the Sunne Simil. which in Summer looking fauourably on the earth quickneth all creatures man beasts the earth whatsoeuer groweth the fishes of the sea and the birds of the â—aire and by his absence all are discouraged comfortlesse and lose their vigour so while we haue Gods fauour we are in good case we haue light heate comfort pleasure and all things if he hide his face all things goes wrong and therefore our Poet saith well Tu si me placido lumine videris Cedent continuo caeterae prosperè Buch. Psal But do you think that God can cast away his elect child No verily God caÌ„not absent him self foreues totally and finally he will not do it he cannot do it though we our selues and others beholding our crosses may esteeme so The Sun may seeme not to shine Simil. wheÌ„ it is couered with clouds although it be shining so God may seeme to leaue vs when he crosseth vs but it is not so With an euerlasting loue haue I loued thee He loued his owne who were in the world to the end he loued them Ioh. 16.27 The gifts of God are without repentance Rom. 11.29 False Christ would deceiue the very elect if it were possible Mat. 24.24 Againe Christ saith No man shall take them out of my hands Rom. 8.30 And Paul Whom God predestinateth he calleth iustifieth and glorifieth therefore they cannot fall away finally Which is against that damnable doctrine of the Papists Against the Papists who thinke the elect may be reprobares which is repugnant to the whole Trinitie Against God Against Christ who thinke the elect may be reprobates This doctrine is iniurious to the whole Trinitie for the Father is greatly wronged in that he is thought to be impotent or inconstant who hath ordaned vs before the world to glorie that his work could be hindred or altered by any intervenient fault or sinne in vs as though he would or could not remoue and pardon it And our Sauiour getteth no lesse iniury by them that one of his members can perish and so he should haue a defectiue body For if any who once hath bin a member of his mysticall bodie fall away or be cut off of necessitie his bodie by want of that one member would be disgraced And the hoâ—y Spirit who is the pledge of our adoption Against the holy Spirit sealing vp Gods grace in our hearts and giuing vs that full perswasion of Gods promises causing vs to crie Abba Father Rom. 8.15 is greatly wronged when his work is accounted nothing of as friuolous light and vncertaine So to speake the truth the Papists do what in them lieth to disgrace the holy Trinite and aduance Angels and men in plaine contempt of that glorious God head which we ought so much to aduance in our doctrine and writings This is a great comfort to vs The graces of the Spirit can not be taken away that the graces of the Spirit which we haue once gotten cannot be taken away againe For howsoeuer we do not feele them alike at all times yet we haue them sin may take away the seeling of grace
but not the possession thereof Albeit God be angrie by correcting his best children yet whom he chastiseth he loueth Heb. 12.6 But Dauid saith Blot them out of the booke of life Obiect Psa 69.29 Solut. It is not to be thought that Dauid supposed they were written in the booke of life but because they seemed to feare God and were in the visible Church but not of her he prayeth that God would make it knowne they were neuer written in it And in praying that the holy Spirit may not be taken from him he doubteth yea he standeth in feare of the losse thereof Blessed is he that feareth continually He doubteth but doth not despaire The Spirit may be grieued by vs and so cease to worke in vs good things or to let vs feele good motions but he cannot go away for when he hath brought vs to our selues and letten vs feele our sins then he purgeth his dwelling place and maketh it more meete to worke in such diuine operations as it pleaseth him to inspire in vs. Verse 12. Restore to me the ioy of thy saluation and stablish me with thy free Spirit IN this 12 verse Dauid craueth another necessary gift and effect flowing from the remission of his sinnes to wit the ioy of his conscience For the kingdome of God standeth not in externall things â—â—m 14.17 as meate and drinke but in righteousnes peace and ioy in the holy Ghost saith the Apostle For being made righteous by Christ and peace made with God there ariseth a wonderfull tranquillitie in our consciences from which finally â—riseth a ioy vnspeakable For all the ioyes of the earth could not make vs ioyfull vnâ—esse God were at one with him neither can all the troubles that can fall vpon our outward man discourage vs if we find the ioy of God in our hearts Nothing spoileth vs of this ioy and pleasure that we haue in God but onely sin Pleasure in sin taketh away our ioy in God For once delâ—ghting in sin we can haue no pleasure in Gods seruice for these two can neuer stand together Therefore we must loath sinne that we may reioyce in God Next Christians haue ioy and sorrow intermingled 2. Cor. 12.7 ye see the estate of a Christian is not alwayes one ioy and sorrow is intermingled he hath a Summer of ioyes and a Winter of griefes Saint Paul had the messenger of Satan to buffet him that he should not be exalted aboue measure with his great reuelations After a Christian hath mourned he will reioyce He who neuer sorrowed for sinne will neuer reioyce for grace He that neuer mourned for the affliction neuer reioyceth for the consolation of Ioseph Mourne with them that mourne and reioyce with them that reioyce saith the Spirit The substance and ground of this ioy is the saluation of God so God is the matter of it and this saluation is purchased by God onely Psal 3.8 Saluation is the Lords Whereby he letteth vs see that the first grace will not do the turne to vs of initiation but we haue need of the second grace of confirmation which is the accompanying and perseuering grace Stablish me This stablishing is to make vs sure whereby he would aduertise vs of our instabilitie and vnsurenesse if we were not yet supported Samson was strong in grace but being left to himselfe he fell Peter bragged presumptuously in his owne strength Mat. 26.33 Though all the world would forsake thee yet I will not yet being left to himselfe he fell according as Christ had prophecied Before the cocke crow twise thou shalt denie me thrise Let vs now take heed vnto our seluâ—s the time is come to trie all Christians what is in them and I feare our weaknesse will appeare to the world to our shame and the dishonour of our profession And I neuer saw any who presumed aboue others of their owne strength Nota. but they haue proued the weakest souldiers who by Thrasonicall confidence in their wisedome holinesse constancie and other of their vertues bragged aboue their neighbours yea contemned them but in the end they proue cowards presuming in pride and falling with shame This is one of the most certaine markes of Gods Spirit that as he is free in himselfe so he giueth libertie and freedome to all his children whom he possesseth Where the Spirit of the Lord is there is libertie For where the Spirit of the Lord is there is libertie They are not bound with the chaines of sin they are not bound with mens traditions but they freely serue God as the children of the house are free The Romans were free men as citizens brag of their freemen and there is great difference between them and other free men that they may vse their trades of merchandize without controlement so is a Christian of all men the most free Our Sauiour said to Peter Who should pay tribute children or strangers But I pray you Mat. 17.25 Obiect Solut. is a Christian who braggeth of the Spirit free to do what he pleaseth God forbid he is onely free to do Gods commandements and to stand in the libertie which God hath giuen him He is bound to keep the coÌ„mandements of God to be free from the traditions and vanities of men So a man needeth not to brag of the Spirit that he may say and do what he pleaseth and alwaies pretend the Spirit and the libertie purchased by Christs blood to euery one of his follies no but that libertie hath her owne bounds and circumscriptions for the Spirit giueth vs no more libertie but that which is bound by his word No true ioy but in the saluatioÌ„ of Christ The word jasha importeth either Sauiour or saluation as Ier. 3.18 To declare that there is no true ioy but in the saluation by Christ This ioy Marie had in God her Sauiour Luk. 1.47 and Iohn in his mothers wombe leaped for ioy Luk. 1.44 Zach. 5.9 Isa 60.5 Reioyce daughter Sion This ioy maketh vs reioyce in tribulation by the comforter who eateth vp all our sorrowes and perplexities as fire eateth vp the rust of iron Other ioyes be but toyes Quicquid non est in Domino non tam intus recreat quam foras What ioy is not in the Lord refresheth not so much within as without This is the wine which Salomon commandeth to be giuen to the grieued in heart Pro. 11.6 And surely this ioy is a foretaste of that future ioy which we shall haue in heauen where there shall be no interchange of ioy with sorow but a perpetuall ioy wherein the creature shall reioyce in the Creator and daily find new causes of pleasure Psal 16.12 At thy right hand is pleasure for euermore But where he desireth a restauration of this ioy it is certaine that he once felt and tasted of the sweetnesse of Gods fauour and the life to come Those who abuse the fauour of God shall feele the want therof