A GODLY AND FRVITFVLL EXPOSITION ON THE TWENTY FIVE PSALME, THE SECOND OF THE PENTENTIALS. Seruing especially for the Direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. By Mr. A. SYMSON, Pastor of the Church at DALKEITH in Scotland.
LONDON, Printed by W. I. for Iohn Bellamie, and are to be sold at his Shop at the two Greyhounds in Cornehill, neare the Royall-Exchange. 1622.
TO THE TRVLY RELIGIOVS NOBLE AND VERTVOVS LADY, MARY COVNTESSE OF Marre, prosperitie in this life, and eternall happines in the life to come.
MAdame, seeing your sinceritie in religion is such that it makes euery one to admire you, and your loue to such as are truely religious is so great, that it makes them to honour and respect you, and seeing my brother M. Patrik Simson of good memorie, was that happie instrument of God, as a spirituall father to beget your Ladyship in Christ Iesus, and hath dedicated all his labours to your Ladyship as the chiefest seale of his ministrie, I could find none so fit as your Ladiship to whom I might dedicate this ensueing [Page]treatease, on the fiue and twentith Psalme, and therefore as a testimonie of my seruice, and duty which I owe vnto your Ladyship, I am bold to present the same to your Ladyships view, beseeching God, that it may redowne to the aduancement of his glorie, and the good of the Church in generall, and of your Ladyship in particular. Thus praying for the increase of your faith, and continuance of your daies, together with outward and inward blessings to your Ladiship, your noble husband and hopefull posteritie, I rest.
A GODLY AND FRVITFVL EXPOSITION ON THE LI. PSALME, the fift of the Penitentials.
THis Psalme is most memorable amongst the seuen Penitentials: so that Athanasius that learned and diuine Doctor instructeth Christiā virgins,Tract, de Virg. when they awake in the midst of the night to repeate the same; and the ancient Church made great vse of it. And iustly may it be called the sinners guide. For as Dauid by his sinne led them to error; so by this his repentance he leades them to grace.
This Psalme consisteth of a Title and Supplication. The Title containes the argument,The diuisiō of the Psalme. substance and occasion of the Psalme. The Supplication containeth sixteen arguments, which he vseth to moue God to haue [Page 60]compassion on him; and a prayer for the Church in the end.
The Title. To him that excelleth on Neginoth. A Psalme of Dauid when the Prophet Nathan came vnto him, after he had gone in to Bathshebah.
The Title beares foure things. 1. the Author and pen-man of this Psalme, Dauid; Gods Spirit no doubt being the inditer. 2. To whom it was committed to be sung, To the chiefe Musitian on Neginoth. 3. At what time, when Nathan had reprooued him. 4. The occasion of the reproofe, his going in to Bathshebah.
Dauid is not content verbally to vtter his repentance, or to leaue it in the perishing books of the records of his kingdome,His repentance is cō mitted 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; [Page 61]as he was not ashamed to sin openly,Let not those be ashamed to repent for sinne, who haue not bin ashamed to sin. Theodosius his repentance. he is not ashamed publikly to declare his repentance.
Theodosius the Emperour is renowned in all the world for his humble repentance before Saint Ambrose, after the slaughter at Thessalonica, where in the place of the penitents he fell downe on his face, and said, Agglutinata est terra anima mea, My soule is glued to the earth. None are ashamed to sinne, but all are ashamed to repent; and so God powreth shame vpon many, because they will not honour him whom they haue dishonored.
To the chiefe Musitian, or, to him that excelleth on Neginoth.
This same is the title of the 4. Psal. Lāmenatzeah oftentimes in the Scriptures is taken for the Presidents who are chiefe in any thing, as 2. Chron. 18. & 34.18.The 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 t [...] note or tune, as to the matter; as our Sauiour did sing after the Communion;Mat. 26.3 [...] and [Page 62] 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 [Page 63]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 whē he thinketh time. And this I say not, that I do like either the profanitie of [Page 64]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 [Page 65]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 anotherThere 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. 30.1 [...] 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 [Page 66]the sicke, and heale not the broken, (as saith the Prophet) but feed themselues with the fat of the sheepe.
Let none of higher gifts despise those of lower. Acts 9.17.God vseth Nathan a Prophet, inferiour to Dauid both in Prophecie, wisedome and other gifts, to be an instrument to warne Dauid. Let none then of greater gifts despise those of lesser. Ananias taught Paul, and here Nathan Dauid.
After he had gone in to Bathsheba. Albeit Dauid thought he had hid himselfe well enough, yet God found him out by Nathan. Adam hid himselfe among the bushes, but God called to him.Gen. 3.8. Where art thou? Let vs not then dreame, that God doth not see vs, and whatsoeuer starting holes we seeke to hide our selues in. The woman lighteth the candle,Luk. 15.4. and findeth the lost pennie; and our Shepheard will seeke his lost sheepe, and bring it home againe. No whither can we go from the all-seeing eye of God.
Gone in to Bathsheba. As Dauid was an example of the frailtie of mans nature, and Nathan of a faithfull Preacher; so Dauid setteth down what euils do come of the beautie of women, which is conioyned with impudencie and leuitie. For if she had not washed her selfe naked before the pallace, and [Page 67]consented so readily to the King,Against the impudency of women. that he should come in to her (a filthy action spoken in cleane termes, as Christians should do the like) there had not bin such abhominable crimes committed. She representeth many women in our days, shamelesly haunting such places where they may giue occasion to mē to suit after thē,Gen. 38.1 [...] as Tamar sitting by the high way when Iudah came by. This doth not disgrace honest women, but rather giueth them matter to glorifie God, who hath not suffered them to be deborde in their filthy affections. As the wise mariner seeing others by throwing themselues in danger suffer shipwrack,Simi [...] thanketh God who kept him from the like; so honest women may praise God that he hath preserued their honestie, which was not in their owne hand.
Beautie a blessing of God, if not abused.Beautie is not to be euill thought of, being a benefit and blessing of God: but the abuse of beautie, by the tentation of the diuell and deceitfulnesse of our owne nature, when Satan allureth vs to dishonour God, and destroy that goodly peece of workmanship which God hath made vp in vs, by that which should haue bin an instrument to prouoke vs to Gods seruice.Pro. 31.3 [...] Beautie is deceitfull. [Page 68]Absoloms beautie deceiued him,2. S [...]. 14.15 and many with him haue beautie, but haue no grace to vse it well.
Finally, I see both the persons are noted by their names, and not obscured: wherein the Spirit of God in his word, as in a true mirror and glasse, representeth euery ones naturall face, either in their beautie or in their blemishes. So Iohn Baptist spoke particularly to Herod, Math. 14.4. and the Prophets to their Princes. They closed not vp their reproofes vnder generalities, that they might interprete them any way which pleased them best; but called blacke, blacke, sowre, sowre, and sweete.whosoeuer sin openly, ought opē ly to be rebuked. sweete. For particular applications to eminent persons is most requisite; and those that sin openly, should be openly rebuked, that others may stand in awe.
Verse 1. Haue mercie vpon me, O God, according to thy louing kindnesse: according to the multitude of thy compassions put away mine iniquities.
HAue mercie vpon me, O God. The thing he craueth most of God is mercie: fo [...] God hath many qualities which are essentiall to him, but none of them could do v [...] [Page 69]any good without his mercie; his power would destroy vs, his wisedome confound vs, his iustice condemne vs, his maiestie affright vs, but all these by it turne to our good.
To beg for mercie is the first word of a supplicant. The first word of the forlorne sonne to his father, was,Luk. 15.18. Father, I haue sinned against heauen and against thee. This Christ in his prayer hath taught vs to pray,Math. 6.1 [...] Forgiue vs our sinnes. So in euery prayer we should begin at haue mercie vpon me O God. We sin daily, and vnlesse we offer vp at the doore of the Sanctuarie a sin-offering, we cannot offer an offering of thanksgiuing and the sweete incense of praises. Thus prayed the woman of Canaan, saying,Mat. 19.22. Haue morcie vpon me, comprehending vnder that the cure of her daughter: and the two blind men cried, O Sonne of Dauid haue mercis; Mat. 9.27. as also did many others.
The greatest comfort that Christians haue in their trouble, is, that they haue to do with a mercifull God, and not rigorous, nor one who wil chide with vs continually,Psal. 103.2. but one who is slow to anger, readie to forgiue, whose name is mercie, whose nature is mercifull, who hath promised to be mercifull, who is [Page 70] the Father of mercies. [...]. Cor. 1.3. The earth is full of hi [...] mercies, they are aboue the heauens and the clouds; his mercy is aboue all his works, extending to a thousand generations,Exo. 20.6. Psal. 100.5. Hos. 6.6. whose mercie endureth for euer. With the Lord is mercie and great redemption. I will haue mercie, and not sacrifice. His mercies are often repeated in the Scriptures, as Psal. 5.6. 12.16.17.20.22.23.24. thrice, 25.30. thrise. 32. twise. 35. thrise. 39. twise. 41. thrise. 47.50.56.58. thrise. 60.61.62.63.68. twice &c. Ioel 2.13. Mica 7.18. Math. 12.7. rich in mercie,1. Tim. 1.2. Eph. 2.4. &c. The Apostles salutation is Grace, mercie and peace. Since so i [...] is,As a gardē i [...] replenished with flowers, so is the Scrip [...]res with [...]cie. that this herbe of mercie groweth in euery corner of the garden of holy Scriptures▪ and all the Prophets and Euangelists by plucking thereof haue nourished themselues; let vs also in our greatest distresse run vnto it, p [...]ding our selues that God will as soone denie himselfe vnto vs, as h [...] will denie his mercie, if we come with p [...]nitent hearts, and beg it with such humility as becometh supplicants, such faith as beleeuers, such hope and patience as becom [...]meth the elect; we need not doubt, he i [...] faithfull who hath promised.
The Papists, Bellarmine and Lorinus i [...] [Page 71] [...]heir translations, following the Septuagints, and not Saint Ierome, as they confesse,Lorinu [...] Bellarm [...] adde to the Scriptures. do adde magnam, great, giuing greater credit to their owne translation, then to S. Ierome, who was knowne to haue bin a godly and learned translator, or to the Hebrew veritie. They confesse the Scriptures in the originall language to be the best, and yet do not spare to adde or pare therefrom as pleaseth them; and therefore that curse must fall vpon them in the 22 of the Reuelation, [...]hat God will adde all the curses of the law vpon those who adde to the Scripture and the words of this book and put their name out of the booke of life who diminish any point of them. What 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 [Page 72]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 halfe [...] 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 [Page 73]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 pretēded 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 [Page 74]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 exagge [...]ateth the weight of his sin, in that it hath [Page 75]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, [Page 76]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 to God to blot them out, & that the hand-writ may be nailed to the crosse. It is God that putteth away iniquities, he can remoue them as a cloud. Daniel prophesying of the Messiah, saith,Dan. 9 24. Seuentie weekes are determinate vpon thy people and vpon thy holy Citie, to finish the wickednesses, and to seale vp the sinnes, and to reconcile the iniquitie. All our sinnes shall be washed away by the streames of his blood, so that they shall neuer be read, or brought to an account, either in this world or the world to come.
Mine iniquities. He committed iniquitie against Vriah, whom he killed, for which he is so charged in his conscience, being summoned before the bar of Gods iustice, that he can get no rest, vntill he get pardon; and none could giue him pardon and rest in his mind, but God whom he principally offended, in killing and destroying one formed to Gods owne image. So, when we [Page 78]do wrong to men,In wronging our neighbour we do most iniurie to God. let vs not thinke it enough if we be reconciled to the partie wronged, but by repentance and an humble confession of our sinnes, let vs seeke to be at one with God, who is the partie whom we do most wrong to.
Verse 2. Wash me throughly from mine iniquitie, and cleanse me from my sinne.
HE expresseth by similitudes taken from washing and cleansing, the mercie which he craued in the former verse, that is,Similitudes are much vsed in the Scriptures. remission of his sinnes. Similitudes are very common in the Scriptures, and in the ancient Fathers. The Prophets spake by similitudes, Christ spake by parables; the Epistles of the holy Apostles, and Sermons of the Fathers, are full of them. So earthly obiects should serue vs to this end, that in them we may see heauenly things: and there is no creature,There is no earthly thing which may not be applied to some spirituall vse. which doth not represent to thee the Creator: and if we had spirituall eyes, we would apply euery earthly thing to some spirituall vse. The dust teacheth vs whereof we came, and what we are, euen dust. The grasse admonisheth vs to seeke a dwelling elsewhere; for here we are [Page 79]as grasse, which soone fadeth. The wormes will vs not to be proud, for we are meate prepared for them. The Sunne when it beginneth to shine, putteth vs in minde to beg for the Sun of righteousnesse to shine in our soules. Euery bird after his kinde praiseth God, so should we. When we behold bread, we should remember that of our Sauiour, Labour not for the meate that perisheth. Ioh. 6.27. So God hath set all his creatures to be as so many masters to teach vs our dutie. The Lord sanctifie our sight, that we may looke attentiuely, and consider God in his creatures, and that they may be as steps of a ladder to draw vs vp to him.
Wash me throughly from mine iniquities. There is nothing can make men appeare filthy before God, but onely sinne:Sin maketh man to appeare filthy before God as naturall Philosophers through the light of nature haue bin forced to confesse. And therefore, saith Seneca, Seneca. Si scirem homines ignoraturos, & deos ignoscituros, non peccarem tamen propter peccati vtilitatem: If I knew (saith he) that the gods would pardon me, and men would not see me, yet would I not sin, because of the filthinesse of sin. It blacketh the body with shamefull ignominie, burdeneth the soule with an euill conscience,The eu [...]ls of sinne. [Page 80]disgraceth the gifts of the minde and defaceth them, blotteth them out, maketh them stinke, and seeme nothing. Vertue in a profane man, is as a gold ring on a swines snout. The vomit of a dog seemeth filthy to vs, and a sow wallowing in the puddle is loathsome, albeit not so in the sight of God;A man polluted with sin, of all creatures the most beastly. but more loathsome is a man defiled with blood, whoredome and drunkennesse, and such like, of all beasts he is the most beastly. Man was in honour, but became a beast; and when he is drunken, he is then inferiour to a beast, which wil drink no more then is necessary and hauing drank can discerne the right way home. Alas, men now make no end of drunkennesse, they adde drunkennesse to thirst,The euils of drunkennesse. whereby they weaken their nature, exhaust their money, impouerish their posteritie, become infamous to the world, make shipwrack of their conscience, and so destroy bodie, soule, conscience, riches, name, and all. A woman though she were a Princesse, and neuer so gallant a Ladie, if she be knowne to be like Herodias, Psal. 15. she is to be contemned in all godly mens eyes, and to be esteemed of as Mordecai esteemed Haman.
Let vs be ashamed of sinne in any, and [Page 81]blush at our owne filthinesse, because of it. But alas, we are fallen in such a time, when sinners are become shamelesse, and women not of the meaner sort,Nota. delight as much to be harlots, and defile their bodies with whoredome, then as honest women to be obedient to their husbands, and keep their bodies holy and cleane vessels.
Sinne is filthy to thinke of it, filthy to speake of, filthy to heare of, filthy to do;Sin altogether filthy. in a word, there is nothing in it but vilenesse. What can we see in a botch but filth? in a wound but filth? and looke to sin, nothing in it but sinne, which is more filthy, then if the filth of all worldly diseases were contracted in one heape. And therefore Dauid seeing his owne filthinesse, craueth at God to be washed therefrom.
He desireth to be washed. No element so fit to wash away filth as water; which serueth for many vses, but especially for that. And as God hath appointed that element to take away our outward vncleannesse,The blood of Christ a fit element to wash away sin. so he hath appointed his Sonnes blood to be the onely Iordan to wash and take away the leprosie of our sins. This is the fountain of Dauid for remission of sins. Vnlesse a man be borne againe by the Spirit and water, Ioh. 3.5. he can [Page 82]not come to the kingdome of heauen, which is our regeneration. This was prefigured in the Leuiticall law, when there was frequent washing. The high Priest Aaron himselfe and the rest of the inferiour Priests presumed not to offer sacrifices till they were washed. The vessels were in the Tabernacle, and the great Sea, for continuall purgations and washings, not onely to prefigurate the fountaine of iustification, by which all those who are consecrated to God must be once washed, but also the Spirit of sanctification, by which they must be sanctified. And he that is once washed,Daily sins haue need of daily purgations hath not need to be washed againe. Yet our feete and affections must be daily washed. We sinne daily, and therefore haue need of daily purgation. We contract daily guiltinesse, for which we are commanded to pray daily,Mat. 6.12. Forgiue vs our sinnes. This is signified by the holy Sacrament of Baptisme, wherewith God hath commanded vs to be washed, assuring vs thereby of his fauour, if we beleeue the remission of sins, which the Apostle calleth lauacrum regenerationis, Tit. 3.5. the lauer of regeneration. Those who seeke to be washed by any other meane then this, do as those qui luto lutum purgant, as Erasmus hath in his [Page 83]Adagies, wash one filth by another.
Against the Papists merits. Simil.Those foolish Papists who thinke by their foule merits to cleanse their filthy sins, do as those who hauing their clothes berayed by dirt, take dirtie clothes to wipe the former dirt away, whereby they make them filthier then before. Yea, their hypocrisie and superstition, whereby they thinke to appease Gods wrath, shall double their guiltinesse before God and man.
The word in the originall includeth a multiplication of washing: whereby he acknowledgeth a multiplication in sinning▪ and his earnestnesse, that euery sin may haue some particular assurance of grace. For this is the hungring and thirsting after spirituall graces, that the heart cannot be satisfied till it be filled with them; neither will be content of a bare crust and outward shew of pardon, vnlesse the assurance thereof be doubled.
And cleanse me from my sinne. The second similitude is taken from cleansing; which is respectiue to the Leprosie vnder the Law,Le [...]it. 13. for which God appointed purgations and cleansings.
Why sin i [...] compared to leprosieSinne is compared to a leprosie. Frst, because it is hereditarie, being in the blood; so [Page 84]we are conceiued in sin; and the more dangerous, because by no naturall meanes it can be helped, but by God alone. Sin is from the descent of our parents; we are conceiued therein. Who can bring that which is cleane, out of a thing vncleane?
Secondly, as leprosie is ignominious and disgraceth man aboue all other diseases, that men who are infected by the plague, are not so much shunned as those that are leprous: so sin disgraceth man. The leprosie of Miriam made her to be separated from the campe;Num. 12.14 and the leprosie of Vzza made him to be shut out of the Temple: so sin depriueth vs of the societie of man & Angels.
Thirdly, Leprosie maketh mens flesh senslesse; so sin maketh men insensible of the iudgements of God.
Fourthly, Leprosie is incurable with men, [...] are the frensie, heresie, & iealousie, God keepeth those cures to himselfe: so sin can be purged by none but by Gods owne cunning. As Abanah and Pharpar riuers of Damascus,2. King 5.12 were not of force to cure the leprosie of Naaman, and leprous might haue died, if according to the Prophets direction he had not washed himselfe in Iordan: so are the merits of men, or holinesse of Angels, [Page 85]Apostles, yea of the blessed virgin Marie, so much set by by men, vprofitable to purge vs from our sinnes, onely that blessed blood of Iesus will do the turne, wherein if we be washed, our flesh shall be as the flesh of a childe, euen as though we had neuer sinned.
But to the end thou ma [...]st be assured whether thou art clensed from this leprosie or no, I will giue you some infallible tokens and markes, whereof some are secret and onely knowne to thy s [...]lfe, others are seene by others.
The secret marks be these: First, if thou art ashamed of those things which thou hast done.Priuate tokens wherby thou maist know if thou be washed. Rom. 6.21. Iob 42.6. What profit haue ye of those things (saith the Apostle) whereof now ye are ashamed, and cannot remember them without blushing? if thou abhorrest thy selfe when thou callest them to minde, and repentest with Iob in dust and ashes Secondly, if thou hast faith in Christs blood, doest desire to be purged by these cleane and cleare waters, not running to others, or digging vnto thy selfe cisternes of rotten waters.Externall notes wherby others may know if thou be washed.
The externall marke, is sanctification of thy person; being washed, thou goest not to defile thee in the puddle. And thy thankfulnesse [Page 86]to God, [...] ▪ Kin. 5.15 as Naaman returned to Elisha, and not onely offered a great reward vnto him, but promised to be a worshipper of God all his dayes. Be not like vnto the nine lepers, who outwardly cured, abode in the leprosie of sin, of the two the worst and most dangerous:Luk. 17.17 but with the tenth returne to Christ with thankfulnesse. For if thou be vnthankfull to God, and art not diligent and earnest to celebrate praises vnto him for his mercies, it is an euident token thou art not yet cured.
Finally, thou must go to the Priest, and offer according to the law; receiue the absolution frō Gods mouth, out of the mouth of his seruants, and shew thy thankfulnesse in obedience to God all thy life.
Verse 3. For I know mine iniquitie, and my sinne is euer before me.
THe first argument which he vsed to moue God to pardon his sins, was taken from God himselfe, and that great mercie whereto he is inclined. The next, from his great filthinesse & vncleannesse, whose misery was an obiect of Gods mercie, desiring God to purge and cleanse him from [Page 87]the same. Now followeth the third argument, taken from his acknowledgement of his sin, and true confession thereof. As though he would say: Lord, I know I haue sinned, I confesse my sin to thee, therefore pardon me. What force, thinke ye, this argument would haue in a guiltie mans mouth, if he came before an earthly Iudge, and would say: I haue committed murder and adulterie, I confesse it? Surely the Iudge would answer, Ex ore tuo te iudico, I iudge thee according to thine owne confession; as Dauid commanded him to be killed,2. Sa. 1.16. An humble acknowledgement of sinne, a good argument to obtain pardon from God. who reported that he had killed Saul. But before the heauenly Tribunall, such an argument hath onely force. There is no meane to acquit vs from Gods iustice, vnlesse we come to him, humbly confessing our sin, and accusing our selues, for then he will pardon and excuse vs. Our condemning of our selues, maketh him to absolue vs: our remembrance of our sins, maketh him to forget them; and our repentance bringeth his pardon.
But how cometh it to passe, that thus he lamenteth,Obiect. seeing before Nathan had assured him that his sins were forgotten and pardoned? I answer,Solut. the godly albeit they [Page 88]be perswaded of mercie, yet for the loue they beare to God, they cannot but be displeased with themselues, so often as they remember how vnhappily they haue offended so gracious a maiestie:The wicked forget the euils which they do, & remember the good which they haue done, if they haue done any; whereas the godly remember alwayes their sins. 1. Cor. 15.9 2. Tim 1.13 but the wicked forget their sins most easily, and if they haue done any shew of good, they remember it continually. The godly by the contrary forget their good, and remember their sins, and the euill which they haue done, as the Apostle Paul saith. I am the least of all the Apostles, and not meete to be called an Apostle, because I persecuted the Church. And againe, When before I was a blasphemer, a persecuter and oppressor, but I was receiued to mercie. And againe, Christ died for sinners, among whom I am the chiefe. They account themselues the least among the godly, the greatest among sinners. So it is good to vs to nourish a continuall remembrance of our owne sins, that it may humble vs before God, & make God so much the more pitie vs, that he seeth vs vnfainedly displeased with our selues that we haue offended him by our many many sins.
For I know my sinne. The knowledge of his sin (doubtlesse) came by Gods word out of the mouth of Nathan For albeit by a [Page 89]generall notice hee knew hee had done wrong, and the particular punctions of his conscience forced him to thinke so, yet the true knowledge came neuer vnto him, vntil God said by his Prophet, Thou art the man. So the word of God serueth vs to this vse, that it openeth our blinde eyes to see what is euill in vs. And therefore wo to that people who haue not the word, and faithfull Preachers, who may let them see their sins. For when they know not sin to be sin▪ they die in their sins. By the law, saith the Apostle, is the knowledge of sin: Rom 7.7. for if the law had not said, Thou shalt not lust, I would not think concupiscence to be sin. Ye may see how great an euill is ignorance, when mens eyes are blinded, whom the god of this world hath blinded in so great a light.
The most part of the world couers their sin, by translating the cause ouer vnto others, as Adam vpon Euah, Euah vpon the Serpent. But the Scripture saith,Gen. 3. Pro. 28.13. He that hideth his sin shall not prosper. Non mediocre est (saith Ambrose) vt agnoscat peccatum suum vnusquisque: It is not a small thing to euery one to know and acknowledge his sin. So saith Dauid, Delicta quis intelligit, Who vnderstandeth his sin? He who knoweth [Page 90]them, may the sooner auoide them. If any knew a danger, he could easily flie from it▪ and go by it. Our Sauiour wept, because they knew not the day of their visitation.
That a man may know his sin, it is necessary he be admonished and rebuked; and he who desireth to attaine this knowledge, must be content to receiue rebukes kindly,How to attaine to an acknowledgement of sinne. He must resolue before God to shun the occasions of sin, and such euill companie as allureth him to folly; that he do call to mind what a gracious God he hath offended, what good things he hath lost, how many he hath offended by his example; and to addresse himselfe henceforth to leade a holy and religious life according to Gods word.
The Philosophers thought it most necessary for euery man to know himselfe; and in their precepts had this euer,He who knoweth not himselfe, can neuer know God Nosce teipsum, Know thy selfe. Then much more it becometh a Christian to know himselfe; for otherwise he can neuer know God in any of his properties. For if we know not our sin, how shall we either know Gods iustice pursuing vs, or his mercie pardoning vs. Oh that we knew our selues.
But Satan doth with vs, as the Rauen doth with the Lambe,Simil. it first pulleth forth [Page 91]the eyes, then deuoureth it: first he blin [...]eth vs, then we follow him. Therefore we should labour vpon our soules, that the darkned eye thereof may be cleare, the dimnesse remoued,Acts 9. the scales which lie vpon them (as vpon Saint Paul) may fall to the ground; that seeing our selues and our nakednesse, we may craue to be couered; seeing our wounds, we may desire to be cured. As also it is the principall part and duty of Pastors to deale in their Sermons with people, that they may see their sins. Sonne of man (saith the Lord to Ezekiel) make knowne to Ierusalem their abhominations. Pastors ought to exhort the people to a sight of their sin. We flatter the people in their sin, and vse conniuence to their wickednesse. We are afraid, and belike dare not light the candle of the word and bring it to them being lying in darknesse, lest they put forth the candle or smite vs, who by the light thereof let them see their misbehauiour.
And my sinne is euer before me. When Satan doth present his baited hooke of sin to vs,Satans policy in presenting the greatnes of our sins, after we haue sinned, to vs he neuer letteth vs see the hooke of Gods iudgements, but euer the bait of pleasure: but when we haue swallowed the baite, he neuer letteth vs see any comfort of God [...] mercies, but proposeth to vs a [Page 92]troubled conscience, the flames of God [...] wrath, and the terrors of his iudgements; as the Prophet saith, Our iniquities are multiplied before vs.
And yet we must take heed of the diuels craft, who obscureth from many their sin, so that they can neuer repent, for that which they neuer see or feele. And yet on the other hand, he letteth some see the mountains of their sins, and hugenesse of them, that they see nothing else in God but his iustice, thereby to leade them to despaire, as he did with Iudas. But we must not looke with such fixed eyes vpon our sins, that we lift not vp our eyes to Gods mercie, which is ready to pardon, and to apply to our heart all the sweete promises which we reade in the Scriptures; so that as feare beareth vs downe, faith may vphold vs that we fall not. They must euer be before vs in this world, and be purged by vnfained repentance, not that our repentance can expiate them, or pacifie Gods wrath, or (as the foolish Papists thinke) that we can do penance for them. For what satisfaction can thy humiliation do, which is imperfect, to satisfie the wrath of an infinite God? Vnlesse his Son had intervened by hi [...] satisfactio [...] Gods [Page 93]wrath could not haue bin appeased.The more we repent for sin, the more we are eased. The more we remember our sin, and lament for the same, the more ease get we to our afflicted minds and consciences, and the more sensibly shall we feele the mercie of God pardoning our offences. Therefore we cannot be better exercised then in an humble confession of our sin, and by bitter teares with Peter weepe for our offences; which I pray God the Lord may worke in our hearts, that we may find that blessing vpon vs, which Christ pronounced,Math. 5. Blessed are they who now mourne, for they shall be comforted.
Verse 4. Against thee, against thee only haue I sinned, and done euill in thy sight: that thou maist be iust when thou speakest, and pure when thou iudgest.
THe ancients haue so far differed in expounding this verse, some running forth on Allegories, others on far sought interpretations, that Lorinus the Iesuite numbreth twelue diuers interpretations hereof; of which,The diuers interpretations of this vers [...] two are most agreeable to the words and meaning of the text. The first expounds it this way: Howsoeuer (say [Page 94]they) Dauid did wrong to Vriah, yet it was hid from all men, and onely knowne to God; and these sins are onely done against God, whereof none is witnesse but he only. And surely albeit we would couer our sins from the sight of the world, there is one witnesse, whose sight we cannot flee.
Plato affirmeth, that we should do nothing in secret, whereof we would be ashamed in publik. And Cicero, Ne siquidem deos omnes celare possumus, albeit we could keepe it secret from all the gods.
The other, whereto I rather incline, is thus: Albeit (say they) Dauid had offended man, yet it touched him more nigh at the heart the sin he did against God, in breaking of his law. For so Nathan said vnto him, Why didst thou contemn the word of the Lord, 2. Sa. 12.14 that thou shouldst do euill in his sight? As though Dauid would say: Though all the world would absolue me, this is more then enough to me, that I feele thee my iudge, & my conscience citeth me before thy tribunall. Let vs haue our eyes and our senses fixed on God, and not be deceiued with the vaine allurements of men, who either extenuate or conniue and winke at our sins. For God,Nota. as he [...] witnesse to our sins, so is [Page 95]he sole and onely Iudge,Admire the loue of God. who can punish both soule and bodie in hell fire; of whose wrath we should be more afraid, then of all [...]he kings or tyrants of the world. As also we should be sorie that we haue offended so gracious a God, who when he might haue damned vs, yet hath pleased to pardon vs, and taketh no other satisfaction at our hand, but repentance for our sin, and faith in his Son Iesus Christ. Who will not giue vs to our enemies hand to be destroyed, but will set vs free from prison, out of his free loue. Therefore O sinner in time be reconciled with thy Iudge, and take no rest till thou haue suretie of his fauour. Say with Dauid, Peccaui, I haue sinned;2. Sa. 12.13 and God shall say with Nathan, Peccata tua remissa sunt, thy sins are forgiuen.
Against thee against thee onely haue I sinned, and done euill in thy sight. The ingemination of the word (against thee) signifieth the deepnesse of his feeling and griefe, who is the more wounded, the more he findeth the greatnesse of that maiestie and goodnes whom he hath offended. So it were happie for vs, that we could be deeply moued with a conscience of our sin, that out of the deep places of a contrite heart we might redouble [Page 96]our sighs, which would pierce that fatherly heart if we could shoot vp such arrowes to heauen: but we laugh ouer the matter, not remembring that our laughter shall be turned to mourning.
This also serueth to conuince such miscreant Atheists, who can generally say, God forgiue vs, we are all sinners, as it were excusing their sins, whenas they are neuer touched at the heart with a sorrow for them. They feed their foolish humours with a cloake of the multitude that sinneth, quasi patrocinium error is sit multitudo peccantium, as though the multitude of sinners should be a patrocinie and defence of errors, saith Augustine. Hell is spacious & large enough, hauing all the dimensions, which will containe all the diuels and their children, if they were more in number then they are.
That thou maist be iust when thou speakest, and pure when thou iudgest. By this it is cleare, that the iustice of God shineth most in mens soules, and his truth in their lies. As though he would say: Because I haue sinned so grieuously, and haue committed such wickednesse, that thou canst not be blamed of vnrighteousnesse, though thou shouldst punish me most rigorously, for I [Page 97]haue deserued worse then I haue suffered.
But because the Apostle Paul, Rom. 3.4. would seeme to turne this text to another sense,A reconciliation betwixt this place and that of Rom. 3.4. we shall reconcile them easily. For the Apostle seeing the Iewes to bring the testament and couenant of God in slander, as though he had bin the cause of their ruine, by casting that vpon themselues, he freeth God of their fall. But Dauid here vindicateth Gods iustice, laying all the cause on himselfe. Whereof we gather, that if any euill come to man, the cause of it is to be found in himselfe; we need not cast it on God.
But out of this, that Dauid confesseth God to be iust when he iudgeth, we learne first,Gen. 18.29. that God (as Abraham said) is the iust Iudge of the world: and albeit he hath reserued a generall iudgement after this life,God hath a particular iudgement in this world. as Augustine saith, yet he hath a particular iudgement vpon men in this world, both elect and reprobate; iudicio non semper manifesto, semper tamen iusto, not alwayes by a manifest, yet always by a iust iudgment. He erecteth a tribunall in mens conscience, he summoneth the party, accuseth & cōuicteth him. This iudgment is by his word & Spirit. For euery mans work shalbe manifest as by [Page 98]the fire. For the fire both letteth them see their faults; and burneth vp their drosse. As also he punisheth them in the sight of the world, and in their posteritie, as he did as well to Dauid as to Saul; 2. Sa. 12.10 for he said, that blood should not depart from his house, and so it was. Therefore let not men, although the best Christians, thinke to escape the censure of his iustice; yea, what euer he doth,Psal. 143.17 we must say, God is iust in all his works
Next, he is pure when he iudgeth or trieth. We may be assured,God will put men to triall. God will put vs to triall, by affliction, persecution, sicknesse and pouertie. Then men will be made manifest, the hypocrisie of many will be detected. For as the wind is appointed to trie the corne,Simil. the fire to trie the gold, the floods to trie houses builded vpon the rocke and sand: so shall the day of the Lords triall discerne those who haue but a shadow of religion, and shall appeare ere it be long, as it is begun already. Alwayes God is pure in his triall, he knoweth the one from the other already, but he will haue men trying and knowing them.Gen. 22.12 Abraham was tried in the slaughter or offering of his son, and his faith was approued;Ionah 2. so was Ionas tried, and Iobs patience, and Peters weaknesse. In all [Page 99]these trials God was pure and free of any iniury done to any of them; for they were knowne to be but men, although Prophets [...]nd Apostles. And it is no maruell though [...]t this time in the triall of the Church,Nota. ma [...]y be found to be but men, God is not to be blamed, he is pure when he trieth.
And seeing triall is prophecied to be not onely the Church of Philadelphia,Reu. 3.10. 1. Pet. 1.7. but also in all the earth, which is called the houre of tentation, or a time of fiery triall, either by heresies, schismes, or defection from the [...]ruth of God, or by bloodie persecutions of Gods Saints and his Church, (as all Europe hath experience this day;) what shall we do but keepe Gods word,Nota. possesse our soules in patience, suffering the reproches, calumnies, cruell dealings, yea all that the diuell and his children can do to vs. If we be tried by fire, let vs be found gold; if by water, let vs abide in the Arke and in the Apostles boate; let vs be found sure builders vpon the foundation which the Apostles laid, euen Christ:1. Pet. 2. if by the aire and winds, let vs be as wheate and not chaffe. If finally by the earth and earthly allurements, let vs be foūd to haue our conuersatiō aboue, the time of trial is come already.
We learne also out of this, that in all our trials, whether inward in our conscience, or externall in our bodies, yea though our bodies were giuen to the beasts and foules of heauen,In all our trials, externall or internall, God is pure yet God is pure and without fault. In the best of vs all there is cause why we should be tried.
Verse 5. Behold, I was borne in iniquitie, and in sin hath my mother conceiued me.
THis is the fourth reason, by which he would moue God to forgiue him. That our nature from the very originall is corrupted, from the seminarie and fountain of our conception. For from our mothers wombe, we bring nothing but sinne. And surely we cannot throughly acknowledge our sins, vnlesse we condemne our whole naturall powers and faculties of vncleannesse. So the knowledge of this one sinne, bringeth him to the examination of his whole life,Actuall sins are as streames which proceed from original sin which is the fountaine. till he find nothing in himselfe but sin. For if the fountaine be poisoned, what will the streames be that flow from it. If we would looke backe to our originall sin, we might haue cause the more to lament our actual sins, as poisonable streames [Page 101]flowing from such a fountaine.
So soone therefore as our conscience accuseth vs of any one sin, we should call to remembrance the whole course of our life,Let the remembrāce of one sin put vs in mind of all the sins we haue committed. Simil. that it hath bin nothing else but a continuall sinning against God; that thus the last putting vs in mind of the first, we may not be content to repent and aske pardon for one, but for all. A sick man hauing obtained health, doth remember how long be was sicke, whereby for the present he both considereth his own frailtie and Gods mercie in deliuering him, as also encourageth and inanimateth him in time to come, by remembrance of former mercies obtained. Happie were we if we would begin to remember our miseries and Gods mercies.
Lorinus the Iesuite to ecce addeth enim, which he confesseth is not in the Hebrew veritie, and that Saint Ierome hath forgot it, yet maintaineth that it is rightly put in, to giue force to the words of his sin. See the Sophist, who granteth the Scriptures, and yet would empaire their credit: as though Gods Spirit were not wise enough, and the sense could not hold without enim. The like do they in these words, Hoe est corpus meum, they adde enim, and [Page 102]say, Hoc est enim, which is not in the Scriptures, and were altogether vngrammaticall. In a word, they alter and change the Scriptures as they please, bringing in their enim as a particle of reason, which carieth with it no reason.
Ye see then what the miserable corruption of our nature is, so soone as we take life,Man no soouer beginneth to liue, but he beginneth to sinne. Gen. 6.5. we begin to sin. An infant of one day, is not cleane before God. The masse whereof we be formed, is filthy and sinfull; and so much the more filthy, seeing it is possessed with a soule vncleane and polluted. The cogitation of mans heart is only euill continually. God knoweth our mold. Psa 103.14 We erre frō the womb. And albeit mariage be a bed vndefiled, Heb. 13.4. by reason of the institution, yet the concupiscence and lust polluteth the ordinance which is most holy.
Children haue of iginall sin.Then children are not free of original sin: for then why should they be baptized; and why should they die, as many do daily?
But it may seeme wonderfull & strange,Obiect. that ch [...]ldren who can neither doe, thinke, or speake euill, should be culpable? I answer by another question; what is the reason that a yong fox new whelped,Solut. Simil. doth not slay a lamb? is it not because it lacketh strength, [Page 103]and is not come to that maturitie to execute their inclination, which is naturally cruell. So are infants naturally inclined to sin; and therefore so soone as they can think any thing, speake or do any thing, it is euill, as daily experience teacheth vs.Parents should take care to amend by good education that which is deficient in their children by nature. Simil. Originall sin is sin. And therefore it becometh Christian parents to take paines to amend that which is deficient and imperfect by nature in their children, by art, instruction and correction. That as wilde beasts are tamed by the industrie of men, and barren grounds haue become fruitfull by labouring and manuring; so euil natures may be corrected by good education.
Ye see also out of this, that originall sin is sin, and offensiue to the law of God, and the roote of all others: that the most secret thought of our heart is sufficient to condemne vs, if God would deale extreamely. Which impugneth that diuellish and erronious doctrine of some, who think that the first intentions and thoughts are veniall, if consent come not with them. Our Lord saieth, that whosoeuer seeth a woman, and lusteth after her, committeth adulterie, Mat. 5 28. and is as culpable before God as if he had sinned with her. But that concludeth not, that the motion is not sinfull, to which such a wicked [Page 104]consent is added; the greater sin cannot excuse the lesser. Therefore we must go with Elizeus to the countaine, and cast in salt in those rotten and stinking waters,2 Kin. 2.20 that they being purified, all the streames flowing therefrom, may be also cured.
This parentall sin, hereditarie, radicall, the leuen of the primitiue corruption, the law of the members naturall and generall to all mankind,Nota. cannot be taken away, but by the conception and natiuitie of Christ.
But here ariseth a question, how parents, both being Christians and receiued in the couenant,Obiect. can beget sinfull children? I answer by a familiar similitude;Solut. Simil. the seed, ye see, when it is sowne, is made as cleane as the art and industrie of man can do, and yet ariseth with a roote, stalke, blade and beard; the cause is not in man, the force lieth in the seed: so in that the parents are purified, they haue it of God; what the childe hath, he hath by nature, which either must be repaired by grace, or he must perish. Adam, Noah, Samuel, Eli, Dauid, &c. although they were godly & religious men, yet had naughtie and wicked children; which sheweth vnto vs, that religion and godlinesse cometh not by nature, but by [Page 105]the free grace of God.
Godlinesse cometh not by nature but by grace.I omit those vain & idle questions de originali peccato, which the Papists too curiously propound, and may be very easily answered, lest it should breed errors in your mind, which ye neuer dreamed of.
And in sin hath my mother conceiued me. The word iechematin, signifieih properly Calefacit, warmed me in her wombe, fed or nourished me, referring it to the action of heating and feeding the childe in the wombe nine moneth. Wherein the greatnes of Gods worke is to be seene, who so miraculously can preserue the infant in such an obscure place, so compassed with the interiour parts. Alwayes euen there in that poore creature there is sin, albeit he be ignorant of it. So he hath a burden when he feeleth it not, and lieth wrapped with all miseries, and thinketh himselfe then to be in a best case; for when he cometh out of the womb, with great paine to his mother, and difficultie to himself, he weepeth poore soule because he is come to sorrow.
Ezekiel maketh mention of a child new borne, whose nauill was not yet cut,Ezech. 16.3.4.5.6. neither salt put in it, nor washed, lying miserably in the pollution of nature; which representeth [Page 106]to vs our naturall filth in sin, that neither are we cutted away by the knife of the Spirit from our originall corruption, neither washed by the blood of Christ from our naturall vncleannesse, neither salted by the salt of the word; and if it were not by Gods grace, and care of our spirituall parents that we were helped, we would neuer liue, but die and perish in the filth wherein we haue bin conceiued and borne. There is no beast which nature hath not taught some meanes to help it self,Man were vtterly vndone, if he were not supported by the greace of God. as some haue naturally skins, or haire and wooll to defend them from iniuries, we haue none. In a word, man were vndone if he were not supported by the grace of God. We may weepe, we haue no more; and would God we could spiritually crie and mourne, that the Lord hearing our weeping might pitie and helpe vs.
But because so many worthy writers, both ancient and moderne, Papists and Protestants, haue written largely of this place, and I must say, Sum minimus omnium, I cease to write any more hereof, lest I should repeate that which they haue already obserued.
Verse 6. Behold, thou louest truth in the inward affections: therefore hast thou taught me wisedome in the secret of mine heart.
THis is the fift argument which he vseth perswading God to forgiue him, taken from the sinceritie of his repentance, that it was not counterfeit or dissembled, which is very acceptable to God. Yea in all the actions of religion and parts thereof, there is nothing more pleasing to God then sinceritie and vprightnesse. He cannot abide hypocrisie and dissimulation, and to put ouer with faire words and an outward shew. It is a mocking of God to looke vp with our eyes to the heauens,Hypocrisie in religion is a mocking of God to bow with our knees, to folde our hands, to knocke on our breasts, if we want vprightnesse and soundnes of heart. We must serue God in faith, loue, repentance, humilitie, vnfainedly from our heart, as true Nathaniels, Ioh. 1.47. in whom there is no guile.
The parts of this verse are these: 1. who loueth, Thou. 2. where and what he loueth, truth in the inward affections. 3. the consequent following vpon this loue, therefore [Page 108]hast thou taught me wisedome in the secret of mine heart.
Behold. Before he enter to any of these, he vseth the particle of admiration Behold; which he neuer vseth but in some remarkable matter, thereby the more to raise vs vp to the contemplation of such great matters to be told, as, Behold how good and how comely a thing it is, Psal. 133.1 brethren to dwell euen together. And, Behold the Lambe of God, that taketh away the sinnes of the world. Ioh. 1.29. And this he doth, that he might moue God, that as he beheld his miserie, being conceiued and borne in sin, so he might behold his sincere and vnfained repentance. And this is the happinesse of man, when God beholds him mourning, as he beheld him sinning. This second sight is as delightsome to the Lord, as the first was tedious. So, God seeth all our sins,No [...]. as he seeth our repentance. Sin not because he seeth thee, but repent vnfainedly, that he may take pleasure in beholding 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 [Page 109]his lone. In our religion we should trauell to know what he loueth most,God aboue all things loueth sinceritie. what he respecteth most, what best pleaseth him; for otherwise we los [...] 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 [Page 110]to be called rich, if he want riches; esteemed valia [...]t, if he haue not strength? and shall we thinke it sufficient to be called religious, and not to be so?Better to be religious, then to be thought religious. 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: My sonne giue me thine heart. God wil be worshipped in spirit and veritie.Pro. 23.26
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 [Page 111]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 informatiō, but for contemning the warnings they get. God must teach vs. 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 [Page 112]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 wordGod 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.Not [...].
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; yea 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. Three times made mention of hysop. Exo. 12.22 There is made mention of hyssope, where it was vsed, 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 checkes 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 [Page 114]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 instrument 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 the lace that coupleth, are all one; Christ by faith and loue receiued to the purgation of all Christians.
The second place, Leuit. 17. is the purgation of the Leper, wherein the blood of the sparrow, the bunch of hyssope and the scarlet lace are likewise mentioned, and differeth nothing but in this, in the first was the Lambe, here the Sparrow, which is all one: for euen as the Lamb is among beasts, so is the Sparrow base and simple amongst fowles; to which Dauid compareth himself, I am as a sparrow on the house top sitting aloue: Psal. 102.7. so we must be sprinkled with his blood, which being contemptible to men, was acceptable to God.
The third was, Numb. 19. about the red [Page 115]Cow, which must haue hyssope dipped in the blood thereof. And Christ is compared [...]o the Cow or fat calfe, which being in so great a price with the Father, was giuen [...]o death for the saluation of our foules.
The hyssope hath many things wherein [...]t representeth Christ very nigh:Wherein hysop representeth Christ. 1. Kin. 43 [...] for first it [...]s obscure, humble and abiect; so that Salomon is said to haue written of all trees, from [...]he Cedar the highest tree, opposed to the hyssope springing out of the wall, that is to be basest and most common growing amongst stones, not standing of mans indu [...]trie to plant them, as other trees doe. So Christ in whom we beleeue was contemp [...]ible, a worme, not a man, despised,Psal. 2 [...]. in him was no beautie, riches or earthly honours, which maketh men to come in credit and account.
Next. the hyssope is bitter and fowre, [...]ot pleasant to the drinkers: so the crosse of Christ, by which our affections are mor [...]ified, is very odious to the flesh, and agreeth not with its taste. His crosse is therefore [...] [...]tumbling blocke to the Iewes, and folly to the Gentiles.
Thirdly, albeit it be sowre, yet it is most wholesome: so albeit the doctrine of repentance [Page 116]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.
So grace is hot by charitie, purging by contrition, spitting forth by confession, seasoning the body by temperance, sauing the [Page 117]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 corruptiōs.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 cor [...]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 rottē 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; [Page 118]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. So [...]. 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 [Page 119]& 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. Iustificati [...] 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 [Page 120]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 a [...]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 [Page 121]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 ioy greatest: from hell and death is he freed, to life in heauen is he brought. What can make men more glad then this, if he will beleeue. No offers can satisfie the minde of a prisoner appointed to death, vnlesse his remission be proclaimed and giuen him:Simil. so all the ioyes in the world will not satisfie a conscience, till he heare that his sins are forgiuen him.Psal. 4.8. This ioy Dauid compareth with the ioy of worldlings who reioyced in their corne and wine, and saith, that he had more ioy then they had, and more peace of conscience.
This ioy eateth vp all false ioyes that [Page 122]men haue in sinne,True ioy eateth vp false ioyes. Exod. 7.12 as the rod of Aaron did the rods of the Egyptians. For it is not possible that men can haue both ioy in God & godlinesse and in sin; for the one will euer quench the other, as water doth fire.
Nothing can alter this true ioy.All other ioyes wil alter, whatsoeuer they be; but nothing can take this ioy from vs. Not tribulation; we reioyce in the midst of tribulation. Not death; no paine, no hatred of men, no persecution, all these rather increase it.Acts 5.41. We reioyce with the Apostles, that we are thought worthy to suffer for the word of God.
Why do worldlings call vs melancholious persons, and too precise, that we cannot do away with an idle word,Ioh. 4.32. let be an idle action; let them say what they please, we say as Christ said to his disciples, he had meare they knew not; so we haue ioy that they know not of. That which is thy ioy. O hypocrite, that is my sorrow. I laugh with Democritus at that,Democritus alwayes laughed, & Heraclitus alwayes weeped Iam. 5.1. for which thou weepest; I weepe with Heraclitus at that, whereat thou laughest. Wo to them that laugh for they shall weepe. Howle ye rich men, saith the Apostle.
Make me to heare. The person frō whom he seeketh this ioy, is God: make me to heare, [Page 123]saith he; whereby he would teach vs,Doctrine. Spirituall ioy proceedeth from God. that this ioy cometh onely from God; it is he who is the fountain of ioy and all pleasure, for all good things come from aboue. Naturall ioyes proceed from a naturall and fleshly fountain, spirituall ioyes spring only from God: so he who seeketh these ioyes beneath, seeketh hot water vnder cold ice. Can any good thing come out of Nazareth? can any grace come from a gracelesse ground?Ioh. 1.46. [...]
The instrument by which he seeketh ioy to be conueyed to him, is, the hearing of that word, Thy sinnes are forgiuen thee. There is none other ordinary meanes by which God will worke or euer hath wrought ioy to the troubled heart, then by his word preached by the mouth of his seruants, and beleeued by Christians.The word of God is the cause of this ioy. Act. 16.14 Faith commeth by hearing. God opened the heart of Lydia. He that hath eares to heare, let him heare. I haue giuen eyes, and they do not perceiue, eares to heare, & do not vnderstand, their eares are heauie, &c. Preaching of the word is a necessary instrumēt by which spiritual gracesis cō veied into our harts. God craueth this oftē in the old & new Testament, that we should heare his voice. And Dauid confesseth, that [Page 124]God had prepared his eare.Psal. 40. God from heauen said. This is my beloued Sonne, in whom I am well pleased, Mat. 3.17. heare him. If then ye giue an obedient eare to Gods word, ye may be assured of this ioy wrought in your hearts, after yee haue beleeued the comfortable promises of saluation in Christs blood.
What thinke ye then of Atheists, who will not heare the word but for fashions sake,Against Atheists and Papists lothing the word. calling those too holy who will heare two Sermons on one Sabbath; or of Papists, who will no wayes heare the word, which may be the meanes of their conuersion. Wo to the one and to the other. And because they haue refused to heare him, of whom they may receiue comfort and instruction; therefore the Lord shall refuse to speake to them any longer, vnlesse betimes they repent.
That the bones which thou hast broken may reioyce. The effect which he hopeth to receiue of those glad tidings, is a restitution of his first estate; wherein he found himself wonderfully broken by his sin and affliction, and hopeth to be restored by remission and pardon thereof. Where he speaketh of the bones, he would let vs to vnderstand, that there is no strength of nature able to [Page 125]resist the stroke of Gods iustice.No strēgth in man able to resist the stroake of Gods iustice For if he beg [...]n to fight with vs, we are vnable to resist. The bones are very hard, and the strength of man stands in them; but if God bring the [...]ammer of his wrath, it shall be as iron and steele to crush them in peeces, being but as potters vessels.
God cureth none but those whom he hath wounded. 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:Man woundeth, but hath no care to cure; God woundeth & seeketh to cure. 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 frō trouble be to glorifie God. by his writings. Which should teach vs, that in troubler either spirituall or temporall, we euer haue this the principall end for which we desire to be deliuered, that we may [Page 126]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 how 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 seeth no iniquitie in Iacob, Nū. 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 [Page 127]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 [Page 129]miracles amongh them,Mat. 13.58 2. Kin. 7.17 because of their infidelity. The Gentleman on whom the King [...]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 assu [...]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 [...]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; [Page 130]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 mad [...] to the similitude of the first Adam, Man must be twice borne:and his second creation is more excellent then the first. so mus [...] he be made to the similitude of the secon [...] Adam; and the re-creation or regeneration is more excellent then the former. Fo [...] in the first, man was wrought out of clay [...] but in the other, God worketh grace out o [...] sin. What harder to worke vpon then th [...] dust? Next, he breathed in the dead bodi [...] a soule; but here he breatheth in the hol [...] 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 soul [...] must be renewed; and if thou be deficien [...] in the one, thou disgracest all the workmanship.Nota. If thou haft in thy new birth th [...] [Page 131]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, [...]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 roo [...] wherefrom all sinne groweth.
He speaketh not of the substance but o [...] the affections and qualities of the heart. N [...] honest man will lodge in a filthy house, o [...] drinke or eate except the vessell be mad [...] cleane;Simil. and God cannot abide in a foul [...] swinish heart.Pro. 4.23. Keepe thine heart diligently saith the Spirit. Since God then wil be thin [...] hearts guest,Gen. 15.7. thou must guard it diligently that others enter not in, neither leud cogitations: but as Abraham chased away th [...] foules from the sacrifice, so we must chas [...] away corrupt and euill cogitations fro [...] our soule, as vagabonds should be expelle [...] from the Kings pallace.
The heart in Latin is called cor, [...]ta. note by three letters, to signifie (as some thinke that it is the seate of the Trinitie; and therefore [Page 133]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 [Page 134]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. [Page 135]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 [...]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,
But do you think that God can cast away his elect child? No verily,God cānot absent him self foreues totally and finally he will not do it, he cannot do it; though [Page 136]we our selues and others beholding our crosses, may esteeme so. The Sun may seeme not to shine,Simil. whē 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 [Page 137]mysticall bodie fall away or be cut off, of necessitie his bodie by want of that one member would be disgraced. And the ho [...]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, [Page 138]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, [...]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 [Page 139]God, there ariseth a wonderfull tranquillitie in our consciences, from which finally [...]riseth a ioy vnspeakable. For all the ioyes of the earth could not make vs ioyfull, vn [...]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 del [...]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 selu [...]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 [Page 141]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 cōmandements of God, [Page 142]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 saluatiō 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, [Page 143]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 and this sense failing him for a while, he desireth that it may be repaired and restored to him. And God iustly dealeth this way with men. For when they abuse the time of his gracious visitation, he letteth them feele themselues what they are without him. Therefore he is glad to seeke now with the prodigall sonne, a restitution of the thing losed.
Stablish me. He craueth now the gift of confirmation; as though he would say: Albeit thou wouldst bestow all the former benefits, of remission of my sin, of sanctification, and ioy proceeding therefrom, yet I am likely to lose them, vnlesse it would please thee to confirme and strengthen me to the end. Therefore he craueth to be stablished by the Spirit; and he addeth an epithete to that Spirit, calling it his free Spirit.
Our Lord was reproched for his frequencle with sinners; they called him a drunkard▪ [Page 144]because he dranke with them;Luk. 2.16. and a glutton, because he eated with them. Who would reproue a Physitian which frequenteth with patients; and who would reproue a Preacher who haunteth and conuerseth with penitents,Simil. not to peruert, but conuert them.
Thy free Spirit. He letteth vs see, that this stabilitie commeth by no other meanes but by the Spirit of God; as oftentimes he doth make mention in this Psalme. The title which he giueth to the Spirit, is a free Spirit. The Spirit is free in himselfe, neither can he be limited: so those who haue him cannot be bounded by any humane deuice or presumption.The Spirit is free in himselfe. The winde bloweth whither it pleaseth; and shall not the Spirit haue libertie to blow whither he pleaseth. N [...] man seeth the wind, yet it bloweth and ouerthroweth great houses and trees: and ye [...] they will binde the word of God. This [...] speake not, that I would wish any to pretend the Spirit, and alledge for whatsoeue [...] thing they say a warrant of the Spirit: thu [...] keeping that libertie to be a pretence an [...] sauegard of their imaginations; as the Ana [...]baptists say; but there is no warrant fo [...] such riot; for the Spirit seeketh nothin [...] [Page 145] [...]ut by the word.
Christian libertie is to serue God.Neither can this Christian libertie be a [...]retence for Atheists, who vnder couert of Christian libertie doe what they please, [...]pend their time in all maner of riot. Our [...]ibertie is to serue God, not sinne, from the [...]ondage whereof we are made free.
Verse 13. Then shall I teach thy wayes vnto the wicked, and sinners shall be connerted vnto thee.
NOw followeth his promise; 1. that he will be a Preacher: 2. to whom, to the [...]icked: 3. what shall be the effect of his la [...]ours; sinners shall be conuerted to God.
Then shall I teach the wicked. He mindeth [...]ot to hide his talent, but to put it forth to [...]is masters aduantage. So this is a sure mark of one who hath Gods mercie, that he will [...]ot keep it priuate, but publish it, and make [...] knowne to others. Which is a dutie ne [...]essarily craued in vs,Doctrine. Euery Christian should cōmunicat their gift for the profit of the Church. that we should be digent to communicate our gift to the vtitie of the Church. Worldly men put out [...]eir mony for their owne aduantage; and [...]ould not spirituall men put forth the [...]ords gifts for his aduantage?
Dauid a Kiing, is not ashamed to be a teacher of repentance and mercie, which he felt himselfe. So, none in all the world should be ashamed of the holy ministerie▪ Saint Paul saith,None should be ashamed of the holy ministery. 1. Cor. 9.16 No [...]. Vae mihi si non praedicauero▪ Wo be to me if I preach not the Gospell. Those who are ashamed to preach & publish their sins, let them be ashamed to sinne.
Thy wayes. But what is his text he teacheth, thy wayes, not mens traditions, which can in no wise either assure or pacifie the conscience. Dauid was not so bold, to put in his wayes with Gods wayes.Gods ways are the wayes prescribed in his word. God [...] wayes are the ways prescribed in his word [...] which are perfect, iust and holy wayes. Bu [...] when men will bring in the altar of Dama [...] cus, opposing it to the true altar, they remember not that God brought lepros [...] on the Kings face,2. Kin. 16.13 till he was expelled ou [...] of the Temple. This is a rule to Prince that they teach the people, and make the [...] to be taught onely the wayes of God; an [...] bring not in mens traditions, and make mixture of them with the holy Scripture which here Dauid shunneth.
But whom teacheth he? The wicked, si [...] ners. those who are in the very bonds an [...] hands of the Diuel, these be the proper m [...]er [Page 147]vpon which Gods word worketh. Hypocrites set not by such lessons, but poore miserable creatures, who see by the word that they are worthy of hell, then they are touched with a remorse, and would be very glad to go to heauen. So the physicke is lost, which is not bestowed on such as are sensible of their owne sores.
And sinners shall be conuerted vnto thee. He perswadeth himselfe that his doctrine [...]hall be effectual, forasmuch as it shal work [...]he conuersion of sinners.The word can doe more then any thing Esa. 53.1. Rom. 1.16. O the wonderful [...]ower of Gods word, that it can do that which all the world could not do. It is the [...]rme of the Lord: To whom is the arme of the Lord reuealed? saith Isaias. It is the power of God to saluation, saith Paul. No doctrine [...]an worke faith in man, but the worke whereto it perswadeth him, not forceth [...]im.
Conuersiō presupposeth auersiōConuersion prefupposeth auersion. The [...]se of the word is to conuert them that are [...]uerted or perueted; as the shepheard brin [...]eth home the wandring sheepe. Which [...]eerly argueth the necessitie of the word [...]nd teachers thereof; so profitable, as with [...]ut which, sinners cannot be conuerted to [...]od: for no other instrument can conuert [Page 148]them; and they cannot conuert themselues. This teacheth Ministers to be diligent in their calling; if they would shine as starres in heauen,Dan. 12.3. they must labour to conuert sinners.
Verse 14. Deliuer me from blood, O God, which art the Gods of my saluation: and my tongue shall sing ioyfully of thy righteousnesse.
HAuing before so often begged pardon for all his sinnes in generall; he now particularly confesseth which of all his sins grieued him most,The shedding of innocēt blud Dauids greatest sin which he setteth downe to be innocent blood; and therefore he craueth to be deliuered from the burden of it, from the terrors of an accusing conscience, the cries which it sendeth vp to God.
This verse hath a petition and a promise. In the petition two things: 1. of whom he beggeth this petition: 2. what he seeketh to be deliuered, from blood.
O God, the God of my saluation. His doubling and repeating the name of God, sheweth vnto vs, that he taketh hold on God with both his hands; and it declareth his vehemencie and earnestnesse in his suite at [Page 149]God, that he might be deliuered from that blood. And all his suites he directeth onely to God. Foolish Papists, God helpe you.
When he calleth him the God of his saluation, he cleerly sheweth to vs, that he hath no saluation either of his body or soule, but onely of God, who will not giue his glory either to man or Angell.
When he saith, My saluation, he applieth saluation to himself, and doth not imply and infold his saluation in generalitie, thinking it presumption to certifie himselfe of his saluation,We can haue no comfort vnles we be perswaded of Gods mercie. Dauids petition. (as the Papists say.) For what comfort can we haue in life or death, if we be not perswaded of Gods mercie and fauour: not that we presume of our merit, but perswading vs of his maiesties constancie and truth.
Deliuer me from blood. His petition is to be deliuered from blood, both from the guiltinesse which he had contracted by his murder, as from the terrors of his conscience, as also from the punishment threatned by Nathan, that blood should neuer depart from his house; and finally from future blood, yt he neuer fell into it again:2. Sa. 12.10 as God deliuered him from the blood of Nabal by Abigail. And this is a great deliuery,1. Sa. 25.33 that we [Page 150]do not euil; as we ate commanded to pray, Deliuer vs from euil, Mat. 6.11. that we commit no sin; and when we haue done euill, it is a great deliuerance when God freeth vs of the guilt of it, the condigne punishment. But ou [...] greatest comfort is, when we are kept from doing of it, as Ioseph and Susanna; and it is Gods greatest honour when we are deliuered from the punishment which we haue deserued for committing such euils.
From blood. He both committed adultery and murder; but he is more touched fo [...] the one then for the other. Adultery is eui [...] because it defileth and defaceth Gods imag [...] in man;Murder wo [...]e then adultery. but murder destroyeth his image▪ And there is no sinne more odious in th [...] sight of God then blood: for which caus [...] he banished Cain from his presence;Gen. 4.14. Gen. 6.5. he destroyed the first world. which was full o [...] crueltie; he remoued Saul from his kingdome,2. Sa. 21.1. who slue the Priests and the Gibeonites; he remoued the Crowne from th [...] house of Ahab and dogs licked his blood▪ Kings should pray with Dauid, 1. Ki. 21.38 to keep [...] them frō the blood of innocents; for bloo [...] shall be in their house.Nota. And often those wh [...] liue in blood, die in blood, and make [...] bloodie testament; according to tha [...] [Page 151]of the Poet:
The word in the originall is bloods, in the plurall number.Why called bloods in the plurall number. For such is the atrocitie of that sin, that one is weightier then a thousand weights of Lead. So soon as it is shed, so soone doth it defile the shedder, as the purple dieth the cloth. It seemeth well co [...]oured when it is shed, but within a litle time it becometh so thicke and black, that a man would abhorre to behold it; therefore it is called bloods. Leu. 7.27. The Lord in the Leuiticall law forbad his people to eate any flesh with the blood; Nota. that the detestation of beasts blood might make them so much the more to abhorre the blood of man, wherein his life standeth. Blood hath a crie:Gen. 4.10. Gen. 4 10. The voice of thy brothers blood crieth. Who so shedeth mans blood, his blood shall be shed, which is either by the iustice, or by reuenge and repaiment. The auengers of blood are admitted by the law.
Now mens hands are full and foule with blood. The earth is drunken with blood. In her wings there is found blood. Polluted with blood. Lam. 4.14. Full of blood, Ezek. 9.9. 22.2. 23.27. Blood hath touched blood. [Page 152]Hos. 4.2.Ioel 3.19. Mica 7.2. Nah. 3.1. Hab. 2.12. Mat. 23.35 Ioel complaineth of them, that they shed innocent blood. Micah, Nahum, and Habakuk, pronounce a woe to them that shed innocent blood. And Christ bringeth together all the blood shed from Abel to Zechariah. Mat. 27.8. The Iewes bought Aceldema, a field of blood.Reu. 8.8. Their feete are swift to shed blood. The third part of the sea shal be blood. God will reuenge the blood of the Saints. So I see from the beginning of the world to the end thereof,Innocent blood is, hath bin, & shal be shed innocent blood hath euer bin, is, and shall be shed, but namely the blood of Gods dearest children.
Let vs then thinke it no vncouth thing, when we see innocent blood shed so abundantly, that the streets of Ierusalem are filled, and like to be more filled with the blood of Gods Saints.
And my tongue shall sing ioyfully of thy righteousnesse. He promiseth to be thankful vnto God: for it becometh righteous men to be thankfull. Psal. 33.1. Sinne tooke away, the vse of his tongue, now grace restoreth it.
The tongue is a noble instrument, and as it were a bell hanging in a high place. It is a shame it should not be occupied in sounding; [Page 153]and much more shame that it should be ill occupied in sounding euill things. It is best vsed when it soundeth Gods praises,Nota. who formed it.The tong is best vsed when it praiseth God. As the golden bell of Aarons garment sounded, so should our tongues sound Gods praises, if we be his Priests.
This condemneth two sorts of persons;Simil. one,Those are to be condemned who do not speake for God. who neuer speake any thing to Gods honor, thinking they are well discharged when they do not openly blaspheme, or speak vilde speeches out of the filthy groues of a polluted heart, although they heare others, and cannot open their mouthes to rebuke them, being ashamed to speake for the Lord, and glorifie him by maintenance of his truth.
Those are to be condemned who speake against God.The other sort is more to be condemned, who open their mouth daily to lies, blasphemies, slanders. But be assured, that if for euery idle word we are to be countable, much more for euery wicked speech we shall be answerable to God at the last day.Mat. 12.36
Shall sing ioyfully. He is not content to say, shall speake. For the more vehement intention of the minde kindled vp with ioy, maketh the tongue to burst out in Psalmes, hymnes and spiritual songs, to stirre vp thy [Page 154]selfe, and prouoke others with greater delight and pleasure to praise God.
This sweete singer of Israel answereth to his name, when he singeth sweete songs and ballads to the praise of our sweet God. So much in this are those to be condemned,Against those that sing profane balads who sing profane baudie songs, to the 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, [Page 155]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 mē ber should sound God [...] 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 [Page 158]any thing with his tongue, but Gods honour.
We see further, that we are all close an [...] bound vp by nature, except the God of nature enlarge our hearts with his loue, and fi [...] our mouthes with his praises; God hath the key of his lips; he can make infants and sucklings proclaime his praises;Psal. 8.2. Nū. 22.28. In Soliloq. yea he ca [...] open the mouth of Balaams asse to vtter his praise. Augustine thinketh non posse laudare Deum sine ipso, qui non ipsum habeat, qui se adiu [...]et, that God cannot be praised without himselfe, he who hath not him to help [...] 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 [...]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 [Page 159] [...]sse perfectissimum, that God is most perfect [...]n himselfe, without the worke of any crea [...]ure. The Father glorifying the Sonne, and [...]he Sonne the Father, the Father and Son [...]he holy Spirit, the holy Spirit the Father & [...]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 f [...]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 [Page 158]tongue,Sin maketh a man d [...] 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 w [...] 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 [Page 159]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 obserueth [...] well, Sacrificia non operari per se peccatorum remissionem posse [...]sed [...]antum representare & praefiugare sacrificium [...]llud vnicum redemptoris: that is, that the sacrifices of old could not worke by themselues remission of sinnes, but onely did [Page 160]represent and prefigure the onely sacrific [...] of our Redeemer. Then, as he saith truly, their sacrifices ex opere operato, by the external working of them, cannot giue remissio [...] of sins. What reason then hath he to affirm that the Sacrament of the new Testamen conferreth grace by the very externall giuing thereof;Lorinus against himselfe. seeing that same thing wa [...] prefigureted by their sacrifices which is represented by our Sacraments, that is, Christ [...] blood both in Baptisme and in the Lords Supper.
Verse 17. The sacrifices of the Lord are [...] contrite spirit: a contrite and broken heart, O God, thou wilt no [...] 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 [...].
A broken heart, is such a heart which is humbled through a sight and sense of sin.What a broken h [...]ar [...] is. For it is needfull, that as we haue worne our heart by finne, so our heart should be [Page 161]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 caus d 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 yt so are many others, as the papists do mixe their works with the grace of God. But Dauid excludeth purposlie 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 [Page 162]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, [Page 163]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 prevaile 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, 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. [...] God is one and vndeuided, and craueth an heart, one, and whole in affection, and rent onely by de [...]ection, nothing can breake God but a broken 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.
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. which bruseth the rockes of a stonie heart,Simil. and maketh an heart of flesh. And as out of rags being brused is brought forth fine paper, so is a troubled heart brused with sorrow for sin turned into a gratious subiect, whereinto God may worke and write his law. And as the poole of Bethsaida being troubled,Ioh. 5.4. brought health to mens bodies: so doth the conscience afflicted by God, bring certaine health and saluation to soule and body. Saint Ambrose sayeth that repentance is so difficult and hard a matter, that he hath oftner found mo who liued innocently, then who did truely repent. It is written of Augustine, that he caused the psalmes of repentance to be put on the wall ouer against him, before he died, and reaped aboundantly reading them ten daies; at which time none came to him but either the phisitians or his refreshment. Seeing therefore God liketh this sacrifice of a contrite [Page 165]heart, without which none other thing will please him, let vs take the bests of our affections, seperate them from their olde pleasures to God, bind them by the coards of the word, lay them downe at his feete, and slay them, and that sacrifice shall please him, offer thy selfe a liuing sacrifice, and be assured God will accept of thee; and neuer reiect thee not thine offering, other sacrifices die being offered,Nota. but we by offering our selues to God yet liue.
Verse. 18. Be fauourable vnto Zion for thy good pleasure: build the walles of Ierusalem.
HE hath prayed for mercie to himselfe, now he praieth for the Church, which he hath offended by his sinne, and vpon which he had brought such euills, that it would please God to be mercifull to her, [...]uild vp her walles, and repaire her ruines.
No man can truely pray for himselfe vnles he pray for the church.No man can truely pray for himselfe, [...]nlesse he pray for the Church also; as Da [...]id doth in many Psalmes. If a man be a [...]ensible member of the body, it is not pos [...]ble but the euills which befall to any one [...]ember (let be all) touch not him to the [Page 166]heart, as it were done to himselfe.
In this verse are three things contained, first, for whom he prayeth, for Sion and Ierusalem, secondly, what he suiteth, Gods fauour, thirdly, out of what ground, for thy good pleasure. But before we enter to any of these particulars, we haue some generalls necessarely to be marked.
The chiefe care of princes should be for the Church.First, that the chiefe care of Princes should be the weale of the Church.
The Church is as the heart in the body, which being troubled, of necessitie the body must be in danger: if ye loue your head, keepe your heart. The Church nurisheth the heart bloud of Christ in her bosome,The Church is as the heart. the rest of the members haue also their owne offices, but she hath the chiefest office, being the most noble part; and who should maintaine her more, then the head, who hath all the sences infixed therein, and from which all the members, sinewes and veines take their life. And what grea [...]er honour can they haue, then to be nursing fathers of the Church. If a king concredite his child and his first borne to be nourished by any of his subiects, may not that subiect thinke he hath gotten great honour,Simil. and may expect for his trauell great commoditie: [Page 167]and when a king hath receiued Gods first borne (for Israel is his first borne) in his custodie, may he not thinke he hath gotten great glorie; and if he neglect his first borne, shall he not receiue great infamie. Those who are greatest officers in a kingdome, as Chancelour, Chamberlane, President, Secretarie, and men of estate, are in greatest estimation and credite; and shall not great men thinke they are greatlie obliged to God, who hath made them administrators of his kingdome, whose standing is the weale of the Church, the principall e [...]tate of their Common-weale; if it stand, then they stand; if it fall, they fall, for their subiects obey them more for conscience, then for any terrour or feare of their lawes.
Then it is best for them to be religious, and to propagate holie religion, for their owne standing.
The Romans wrought more by religion then the sword.The auncient Romans, Lacedemonians & Athenians were most carefull of religion, [...]ecause they affirmed that they wrought more by deuotion, then they were able to [...]oe by the sword. This was their good po [...]cie, as Plutarch amplie reciteth in his Historie.
Then when Princes inuade religion, and draw the people to atheisme, see if they be not gratest enemies to themselues, to their estate and posteritie. The Turke and other polititions may giue Christian princes sufficient proofes of this my assertion, as also if examples of Dauid, Let princes follow Dauids example. Solomon, Iosias, Ezechia, Constantine, Theodosius, may moue them, whose posteritie hath brought eternall renowne vnto them, and if not, let Iulian affray them, and wicked princes like vnto him.
The care of religion a princes chiefest safeguard.The care of religion, and to be a religious prince, is the greatest safeguard to a prince. For religion hath Gods maintainnance; and God hath shewen his mightie hand for Ezechia against Senacherib, and for Dauid against all his enemies; for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies; and for our dread Soueraigne Lord King Iames, Princes religious bring wealth to their subiects. against all the horrible and monstrous designes of his enemies.
Princes maintaining religion, bring great wealth to themselues and to their subiects as Solomon did, when gold was as dust, and siluer as the stones.
Next,1. King. 10.21. the Church being vnder continual [Page 169]danger should be helped by princes.The Church being troubled should be helped by princes. Since the Church is the princes depositum, which God gaue to their custodie, they ought to haue a chiefe regard of her. The fatherlesse widow and orphans are concredited to them, much more they should defend the Church, because the deuill and his instruments and her fight against her, and who should maintaine her but princes, who are set in authoritie onely for her cause, to debate and take her part against all the world. Her enemies are more then notorious, she was neuer at rest, her enemies are assaulting her continually; hell hath broken loose against her in these latter daies; princes haue put their diadems on the hornes of the beast; people are rageing. And seeing that eternall spouse of God is so hated of the world, should not princes with Dauid procure her welfare euen to their vttermost.
Princes who would fight well must pray well.Princes must by prayer and power support the Church. Prayer hath more power then armour. Therefore princes who would fight well, must pray well. Moses did more with his hands lifted vp to God, then Iosua did with his sword.Exo. 17.11 Gen: 32.28. Israel wrestled with God, & gat his name by prayer: for otherwaies he could not haue preuailed [Page 170]with such a maiestie. Therefore princes who be athiests, can neuer be good to the Church: and no maruell, because they know not what prayer is. Wicked princes cannot abase themselues so low as to pray to a superiour; but Dauid who will be renowned for euer, not onely prayeth, but biddeth the people pray for the peace of Ierusalem. In a word, the chiefe armour of the Church, and all Church wardens, and Church defenders are spirituall. Arma militia non sunt carnalia: The weapons of our warrefare are not carnall, but spirituall.
Be fauourable vnto Zion. He prayeth for Sion and Ierusalem, this is a noueltie, should the king pray for the Church, I thinke the Church should pray for the king. Yea, but this king thinketh that all his prosperitie standeth in the weale of the Church, and therefore he, as the most principall member thereof, prayeth for her.
What Sion and Ierusalem were, and what they signified.The Church is represented by the names of Sion and Ierusalem. Sion was the mountaine vpon which the fort and Temple were builded; Ierusalem was the cittie. But these two haue spirituall interpretations, being shaddowes of things to come, [Page 171]as all the Fathers confesse, Sion was a mountain in the holy land, which the Lord loued more then all mountaines. He might haue chosen Olimpus for height, Basan for fatnesse. And what was Sion, it is to be seene yet, there are many bigger, stronger, and fairer mountaines in Scotland, then was Sion. (I will compare it to Authur-seate, at Edinburrough) how commeth it to passe that the Lord chooseth it before all mountaines? What, but because he loued it, and made it a place of his habitation; there he built a Church, out of it he will let the law, yea the Gospell came to all nations, mount Sion is a place so firmely fixed by Gods prouidence, that it shall neuer be moued. So is the Church a number indeed obscure and base in comparison of other people; but so sure by his power, that the gates of hell shall not preuaile against her, for Sion is a watch tower, specula, and the watchman of Israell standeth on the top thereof, & who can take it or do it wrong, she seemeth weake in comparison of mighty mountaines, who leaped and scorned her, yet she standeth and they are all fallen: for they exalted themselues by their pride and power, but she abideth strong, by the [Page 172]strength of God, and the arme of the Almightie.
We haue now left mount Sinai which is in Arabia where was earthquake and thunder, and are come to mount Sion, the Church in the Gospell, where is peace and grace. So our estate is better then theirs was, firmer then theirs, for God hath chosen it to be euerlasting. What doe ye then thinke of those persecutions and nouations in the world; nothing for the Church but extremitie; her enemies are seeking to roote her out: but let these murthers of Caines seede, beware of themselues, let God roote out their seede. Our mountaine is fixed by God, which cannot be mooued, and that little stone which came out of the mountaine without hands, shall bruise that golden image in peeces. Therefore let vs build our selues vpon mount Sion, and not on the sand of mans inuentions, that we stand in the euill day, and be approued of God, reioyce therefore daughter Sion, for thy foundation is in heauen; they shall inuade heauen, and pull Christ from the right hand of his Father, before they ouerthrow thee. Let them build vp their towre Babel, but God will confound their languages, when [Page 173]the gates of hell cannot ouercome her, the sword of princes, shall destroy her.
Ierusalem. The name Ierusalem importeth a vision of peace, a vision or a sight,Ierusalem a vision of peace. for there is neither sight nor light in all the world but blindnesse and ignorance, as there was no light in Aegipt for three daies, but a palpable darkenesse, except among the Israelits in the land of Goshen:Exo. 10.23 so there is no knowledge of God, or Christ the light of the world to be found in all the earth, but in the true Church of Christ. Then as there is a great difference betwixt a blind man who seeth nothing and a seeing man, as great difference is there betwixt one who knoweth Christ, and an ignorant.
These ignorants, blinde leaders of the blinde, doe not see this peace of Ierusalem; This peace is onely in the true Church, [...]t groweth where grace groweth, which two are inseperable,Gal. 1.3. grace and peace was the [...]alutation of Saint Paul, which he wished to [...]ll the Churches, this peace is first with God, by the peacemaker Iesus Christ: next, [...]n a tranquillitie of the conscience after reconciliation: and last, with all men. There [...] no, peace to the wicked, saith my God. Esa. 48.22. Therefore [Page 174]dwell in Ierusalem, and ye shall see peace.
Be fauourable. 2. What he craueth to the Church; euen that God would be fauorable to her, and that he would build vp her walls, as he saith in the 132. Psalme, Peace be within her walls, and prosperitie within her palaces. The Church can neither prosper in peace or warre without God blesse her. The Church haue palaces, for peace, and walls for warre, he prayeth the Lord to blesse her in both, for neither can the Church of God flourish in peace, neither be victorious in warre, vnlesse God blesse her in both estates.
To be fauorable to Sion, is to giue her tokens of his good will and of his comfortable assistance.A speciall token of Gods fauor when the Church hath good gouernours. This is a token of his fauour when he giueth her good gouernours and heads, both in Church and policie. And againe, a signe of his wrath when he giueth her such as Saul and Achab, wicked and euill gouernours.
The next token of his fauour is prosperitie, when the Gospell hath free passage,When the Gospell hath a free passage. the worship of God is inlarged, heretiques are put away, true teachers are diligent and vigilent.
Thirdly, when vnitie is in the Church, and all are in one mind,When vnitie i [...] in the church. then God is among [Page 175]them; but when God hath casten them off, all are rent and spoiled, religion decayeth, heritiques increase. Sathan hath gotten the vpper hand, Gods Church is miserablely spoiled by wolues and foxes, troublers of the Lords vine.
Build the walles. The second part of his prayer is for the walles, that they may be builded, for Ierusalem is not onely a citie for peace, but to be prepared for warre; she hath not onely pallaces, but castles, towers, fortresses, and walles; and therefore Dauid craueth that these might be built vp againe.
First see, what are these walles. Secondly, whereof they are builded: Lastly, who is the builder.
What are the walles. The Church of God is a fortefied towne, which must haue defences to resist the enemie, for the deuill and [...]ll euill men, princes, wise men, gentiles, [...]ewes are conspired against the citie of God: therefore God fortifieth his citie with al necessary defences which may hold [...]ut the enemie.
The Church hath walls inuisible & visible.The walles are too fold: inuisible, the protection of God, which the world seeth not, for the Lord is a wall of brasse about [Page 176]his Church to repell her enemies, and a wall of fire to burne them, also he hath his Angels who pitch their tents about his holy and chosen ones,2. Kin. 6.7. there was horses of fire compassing Elizeus.
The outward and visible walles are made of a number of liuely stones, compacted together by the morter of loue, strongly resisting all the enemies of the Church, for that vnitie of the Saints strengthen them by the power of their God. Boni enim ciues mania ciuitatis, good citizens are the walles of the citie. And vpon these walles compassing them on all sides be bulwarks, whereupon are set the canons of the word of God, mighty in operation, destroying the enemies; & the censures of the Church, namely excomunication, which being lawfully led, is of greater power to subdue the enemie and resist him, then all the power of ciuil authoritie.
The sinnes of princes and people make great gaps in the walles, at which the deuil and enemies of the Church and wolfes enter and destroy the Lords vines. They with Tobias and Sanballat stay the building of these walles,Neh. 42. and are striuing to build the walles of Iericho, which were forbidden [Page 177]by Iosuah to be redefied vnder a great curse,1. Ki. 16.34 which lighted on Hiel the Bethelite in the daies of Achab; pitie is it to see the princes of this world so much enfeebling Ierusalem to strengthen Iericho.
Dauid crieth to God that he would build them, whose power is greater then all the worlds, who as he hath inuisible walles of his protection, so he hath outward defences to maintaine his Church, he is master of it, yea master builder, and sendeth forth seruants whom he strengtheneth for the building of his worke. I see many pulling downe the walles, yea with Edom in the destroying of Ierusalem, crying sacke, sacke, Psal. 137.7. raze, raze vp the foundation. Few with [...]chemiah mourning for the ruines of Gods house in all parts, and helping to restore them. Let vs therefore goe to the God of Dauid; who albeit he was king of the towne, and began to build the citie and walles, and laid materials to the Temple, yet he knew that the labourers wrought in vaine, vnlesse the Lord of heauen builded the citie, Lord repaire the decaies of thy Church, for thy Christs sake.
For thy good pleasure. He findeth the ground of all that perfection to be in God [Page 178]himselfe and his good fauour, and not in men or their merits: for as the whole building of the Church is the onely worke of God; so is the reparation of her ruines onely belonging to himselfe.It belongeth to God to build the Church. Men might haue builded with stone and bricke the exterio [...] walles, but it is proper to God to build his spirituall Church. And this is a token that God hath pleasure in his Church, when he is building it, sending good builders▪ materialls of spirituall graces, fortifiers, as Cyrus and Darius good Princes, Nehemiah, good gouernours, Esdra and good Priests. And our obedient and carefull people; who do take the sword in one hand and the instrument of building in the other, that the Lords Ierusalem may be edified. But when his fauour is departed, then in his wrath, he giueth Princes, Gouernours, Nobles, Preachers, and people who striue either to hinder the building, or to pull downe the building, to build vp Iericho, and cast downe Ierusalem. Dauid he craueth that God may be fauorable according to his good pleasure, for the building of the Church dependeth vpon Gods good will and pleasure; who when he liketh his Church, can aduance her, and [Page 179]when he is displeased with her cast her downe. It appeareth euidently now that God is angrie with his Church in all parts of Christendome, when he is pulling downe, and not raising vp his Church, we haue prouoked his wrath against vs; and his soule abhorreth our hipocriticall profession, and our wicked conuersation.
Verse. 19. Then shalt thou accept the sacrifices of righteousnesse, euen the burnt offering and oblation: then shall they offer calues vpon thine altar.
THis is the promise of thankefulnesse to God, wherein is set downe a correspondence or restipulation betwixt the people who shall offer sacrifices, and God who will accept them. And Gods seruice then goeth well, when we offer willingly, and God accepteth gladly.
Then. Marke the time,If our sinnes be forgiuen vs, God will heare our praiers Gen. 4.5. when God hath beene fauorable to his Church in forgiuing her sinnes, then he will accept the offerings. For pray what ye please, and distribute to the poore, if God doe not like of it, all is in vaine. Caine offered sacrifices, [Page 180]but the Lord accepted them not, because he hated his cruell heart. Abel offered i [...] faith and was accepted.
But how shall ye know if your offerings be acceptable to God, seeing there is no fire to fall downe from heauen, as that which burnt vp Elias sacrifice? [...]. Ki 18.34 Yee shall know that albeit an elementarie or materiall fire falleth not downe, yet the fire of the Spirit falleth on our hearts,Nota. the fire burning vp the drosse of our corruptions by vnfained repentance, warmeing our hearts with the loue of God, kindling our hearts with a zeale of Gods glorie. This is the fire which will fall downe from heauen vpon our soules; which sensiblie we feele, if the Lord heare our prayers.
The sacrifices of righteousnesse. Some expound these offerings to be such as agree to his will. I reuerence their iudgement; but I see not how that exposition can agree with the text. But it may be expounded of that righteousnesse which we ought to doe to our neighbours, as we offer a sacrifice of a contrite heart, the calues of our lippes by praises, and these are the sacrifices of righteousnesse by our hands, so that heart, tongue, hand, should be all offered to God, [Page 181]for God liketh well of righteous dealing [...] [...] our hand be not defiled with thirst, co [...]ousnesse, oppression, which if we sacrifice to Sathan by sinne, let vs not lift to God by prayer, but lift vp pure hands, wash our hands in innocencie and then compasse Gods altar.
It would seem to be some differenc,Obiect. wher God said, he would haue none of their sacrifices, and now they promise sacrifices? Indeed if the sacrifices be onely externall,Solu. what accounteth God of them, if they want mercie and righteousnesse, for he will haue mercie and not sacrifice. Therefore let externall and internall worship be conioyned, and then God will like best of it: but being seperated from spirituall offerings, it is abominable and a burden to the Lord.
Which be the sacrifices of righteousnes. The alter Iesus Christ by whom we must offer our prayers 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 [...]lter. For no sacrifice or prayer could euer [...]e acceptable to God, vnlesse it were offered [Page 182]vpon Iesus Christ, for he is sacrificium; sacerdes, et altare; Augustine saith, he is the Priest, the Altar, and the Sacrifice; the offerer, 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 missa; 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 a sweet 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 Damascus, and let vs offer all our offences vpon Iesus Christ, with whom we shall be very heartily welcome to God Amen.
A GODLY AND FRVITFVLL EXPOSItion on the twenty fifth Psalme, the second of the PENITENTIALS.
The substance of this Psalm. DAVID being oppressed by his enemies, in this Psalme desires, that God would deliuer him from shame, and sinne the cause of all his euils; & that he would direct him to walke in his wayes: as also confirmes himselfe by many arguments in the assurance of Gods goodnesse: and finally praies for deliuery to himselfe and to the Church.
This Ode of Dauids is set downe in 22. Sections or Verses, after the number and order of the Hebrew Alphabet, at least very neer [...], as are the 34.111.112.119. as also the Lamentations of Ieremiah, and the 31. of the Prouerbes. [Page 88]Those who seeke a reason of this, let them reade S. Ierome, Epist. 155. & in Lament. Ieremiae, and Euseb. de praepar. Euang.
For he alludeth to the signification of euery Letter of the Hebrew Alphabet, which hath a spirituall meaning. But in my iudgment these Psalmes are so framed for our memory, that keeping in minde the Letters, wee may the more easily remember the matter.Man hath need of many helps. For wee haue need of many helps to confirme our memory in goodnesse.
These Verses are called Acrosticki, as were Sibyllaes verses of [...] which signifieth a Fish: [...] Sedullius in like manner made an Hymne, A Solis ortus cardine, Beatus auctor seculi, Castae parentis viscera, &c. As also Nazianzen. I would not wish men to be too curious in the searching of the causes hereof; but rather be diligent in the confirmation of their memories by these 22. Alphabeticall Letters.
The Diuision of the Psalme.
THis Psalme containeth a Prayer to the eight Verse: a Confirmation to the eighteenth: and a Conclusion petitory to the end.
In the first seuen Verses hee craueth three things at God. First, that hee may not be ashamed. Secondly, that hee may learne Gods wayes, and be taught by him. Thirdly, that he may be deliuered from sinne.
Then there is contained a deprecation against sinne and shame, and the meane by which he may escape them both, that is, by the word of God, which may direct him in such a way wherein hee may not fall vnder shame and sinne.
Shame proceedeth of sinne.There are two things which we may lawfully craue of God, to eschew sinne & shame: sinne as the mother and cause, shame as the daughter and effect. And as we desire to flye them, so especially wee should craue of God that onely meane by which wee may shunne them, euen that we submit our selues to be gouerned by his word,The word of God freeth man both of sinne and shame. and frame all our actions therto, by which we may perswade our selues that we shall escape both.
All pray, Lord keepe vs from shame and sinne, when as many contemne the meane by which they should bee preserued, euen that blessed word of God.
VERSE 1. Ʋnto thee O Lord lift I vp my soule.
To whom God is Iehouah hee is also Elohim.THe names which he giues God are Iehouah and Eloim: the first taken from his nature, the other from his power; and he applyeth them to himselfe, My strong Gods, including the persons of the Trinitie.
He leadeth vs to God in our praiers,Psal. 73.23. Whom haue I in heauen but thee? Heb. 11.6. Hee that commeth to God must beleeue that God is, and that he is able to saue such as come to him. God appeared in sundry names to others,Exod. 6.3. but to Moses in his essentiall name Iehouah. Claime first to his nature, and next to his power. First, he must be thy God Iehouah, Note. and then thy strong God. First he must loue thee, and then hee will defend thee.Ps. 144.15 Blessed is the people whose God is the Lord. Those are foolish who seeke his protection, not first hauing assurance of his loue. If hee be to thee Iehouah, then shall he also be to thee Eloim.
Three arguments to moue God to heare him.The arguments by which he would moue God to heare him, are taken from three persons. First, from his owne person. Secondly, from the person of his aduersaries. Thirdly, [Page 91]from the person of the godly.
1. From his owne person, because hee beleeues in him.In his owne person first his prayer is signified by this circumscription, I lift vp my soule to thee: and his faith, I trust in thee. What is prayer but a lifting vp of the heart to God, for the heart must first be affected, and then it will frame all the members of the body, and draw them vp with it.Simil. As the Magnes drawes the Iron after it, so will the soule draw the cold and lumpish flesh where it is, where the [...]oule is, there is the body also, and where the soule is, there is the man.
Whereby it appeareth that there is no praier or spirituall seruice acceptable to God,Doct. No spirituall seruice but that which proceeds from the heart. Pro. 23. [...]6. Isay 29.13. but that which comes and is deriued from the heart: My sonne giue me thy heart. This people seeke mee with their lips, but their heart is farre from me. Yee are praying, but your heart is as the eye of the foole, euery where. Sometime yee are thinking of the earth, somtime of your pleasure, sometime sleeping, sometime yee know not what yee are thinking. At preaching, yee heare the voyce of a man speaking, but say not Amen. And sometime your voyce is repeating some idle and deafe sounds, your heart no whit being moued:Simil. but as a Parrat or Pye, vttering incertaine sounds; or a Bell, sounding it knowes not what: so are ye with [Page 92]your mouth praising God, your heart being absented from him.
Faith only fixed on God. Lifting vp of the heart presupposeth a former deiection.Next, his faith is not carried about hither and thither, but only fixeth it selfe vpon God.
Thirdly, the lifting vp of the heart presupposeth a former deiection of his soule: The soule of man is pressed downe with sinne, a [...] with the cares of this world, which (as lead doth the net) draweth it so downe that it cannot mount aboue, till God send spirituall prayers (as corke to the ne [...]) to exalt it,Simil. which arise out of faith, as the flame doth out of the fire,Heb. 12.1. and which must bee free of secular cares and all things pressing downe: which sheweth vnto vs that worldlings can no more pray,Simil. than a Moule is able to flie. But Christians are as Eagles which mount vpward.Simil. Seeing then the heart of man by nature is fixed to the earth, and of it selfe is no more able to rise there-from,Simil. then a stone which is fixed in the ground, till God raise it by his power, word, and workmen; it should be our principall petition to the Lord, that it would please him to draw vs, that we might runne after him; that he would exalt and lift vp our hearts, that we might raise them vp to heauen, and not lie still in the puddle of this earth.
Here the future tense vsed for the present.In the Hebrew it is, I will lift vp, by a common phrase vsing the future time for the present; but he sayes not, I lift vp my voice or my hands to thee, which both he did, for these are in vaine without the heart, (So Anna the mother of Samuel saies,1 Sam. 1.15 I poured forth my heart in the sight of the Lord,) as a body without the soule.
VERSE 2. My God I trust in thee: let me not be confounded: let not wine enemies reioyce ouer me.
THe second argument that hee vseth is taken from the person of his aduersaries,2. Argument taken from the person of his aduersaries opposing his faith to their fury. Mat 10.13 Psal 20.7. who albeit they were furiously bent against him, yet hee onely runneth to God, without whose permission they were not able to cause one haire of his head fall to the ground. Some seeke for the helpe of men, some trust in horses and chariots, some goe to Beelzebub and deuils by witches,2 King. 1.2 1 Sam. 28.8 but let a true Christian (with Dauid here) haue his refuge to God,
I trust in thee: Doct. Faith is the ground of prayer.] Here is faith the root and ground of prayer: When Christ bestowed any benefit vpon his patients, he asked them, [Page 94] Doe ye beleeue? Mark 9.23. Mat. 8.13. Simil. and then answered, Be it [...] thee according to thy faith.
It is a naturall dependance that all creatures vse this argument to their superiors and masters, As my trust is in you, helpe me. And should not we vse this same to our Lord, and say, My trust is in thee O Lord, therefore help [...] me. He stands vpon the points of his honor will he then cast off his dependants? No truly,Faith in God a strōg argumēt wherby God is moued to defend vs. Mark. 9.23 24. there is no stronger argument to mou [...] God to defend thee, then if thou alledge thy faith in him; there is nothing impossible to him that beleeueth. Let vs therefore crau [...] the augmentation of our faith, and say, Lord increase our faith; and then wee need not to doubt but God will giue vs all things.
His prayer is grounded vpon faith:1 Cor 4.13 Prayer grounded on faith. Paul saith, I beleeued, therefore haue I spoken: therefore such prayers as proceed of an incertaine faith, are abhomination in the sight of the Lord, and scorning of his Maiesty. Doe yee not thinke,Words without faith and feeling vnprofitable. that if wee conceiue words in our owne language (if we want a feeling of them) that they will bee acceptable to God? no indeed: but much lesse will they please him,Doct. if in an vncouth language wee repeat vaine words,Shame, the daughter of sinne. we know not what.
Let me not be confounded:] Shame is the [Page 95]laughter of sinne, and a condigne punishment for sinne,Rom. 6.2 [...] What fruit had ye then in those [...]hings wherewith now ye are ashamed? For the [...]nd of those things is death. But no shame can befall to a Christian, Qui credit non erubesce [...], He that beleeueth shall not be ashamed,Doct. Repentāce blotteth out the memory of sinne. Heb. 11.31. 2 Pet. 2.7. for [...]f hee fall in sinne, it will by Gods blessing turne to the best to him, and his repentance will blot out the memory of his sinne. Rachabs faith hath blotted away the remembrance of her whoredome; Dauids repentance and Manasses, hath blotted out their sinnes; Lots righteousnesse is remembred; their sinne is not shamefull, for God honoured them with such vertues as tooke away the filthinesse of their sinne.Simil. If a gold ring should fall in the mire, the price of the gold remaines, and the dirt may soone be wiped away. Albeit Iacobs thigh made him to halt,Gen. 32.3. yet the strength of his armes who wrastled with the Angell, his reuelations that he got, and his holinesse, made not that to bee thought a deformity in him,Simil. Doct. The afflictions of Gods children are honorable. what the worse is a Captaine for a scarre in his face, whose valorous armes haue beene so well tried.
Next, his afflictions and persecutions cannot bee shamefull, but honourable, for the Apostles themselues thought it great honour [Page 96]to be beaten, [...] 3.41. to be beaten, yea to bee scourged for Christs sake. They now are crowned with martyrdome, who to the worlds opinion haue suffered as euill doers.
Let not mine enemies reioyce ouer me: The deuils reioyce at euill. Luke 15.10] The wicked doe imitate the nature of the deuill, for he is neuer glad but at the destruction of sinners, as the Angels reioyce at their conuersion: whereby ye may trie if yee be a true Christian,The triall of a Christian by cōpassion. 2 Cor. 11.29. if ye lament with those that lament, and haue compassion on them, and say with the Apostle Saint Paul, Quis affligitur, & ego non vr [...]r? Who is afflicted, and I doe not burne?
Gods children haue many enemies, hee is not one of Gods lambes if he haue not a Lyon or a dogge to pursue him:Doct. Gods children haue many enemies. some are secret, some are open: but who are they? none but the Deuill and his children; the Dragon pursues the seed of the woman.Reu. 12.17
Next, obserue their malitious nature, they reioyce at the euill of Gods children,Simil. and doe leape for gladnesse. The Flies and Eagles liue on the sores of beasts; so doe the wicked reioyce at the euill of Gods people,Doct. The wicked alwaies reioyce in euill. Reioyce not ouer mee, my enemy, I haue fallen, I will rise againe.
Thirdly, hee would not feed their eyes with his losset: The ioy of the wicked is euer [Page 97]in euill, either in their owne or other mens sinnes, they sleepe not till they sinne, they eate not but in sinne with gluttony, they sleepe in vvhoredome, they go to murther, oppression, or stealing.
VERSE. 3. So all that hope in thee shall not bee ashamed, but let them bee confounded that transgresse without cause.
Doct. The benefits of Christians are common. SO all that hope in thee.] He so drawes his deliuery that the benefit thereof may redound to the rest of the members of Christ, for their euils and their goods are common; neither should vvee seeke any thing to our selues, but so farre as it may redound to the good of the Church, and her comfort.
For as a ring on the finger adornes the vvhole body;Simil. and as the hurt of the finger anoyeth it all:Doct. Shame sent to the wicked as to the right owner. so doth the good of one member reioyce all, and the hurt of one offend all.
But let them bee confounded that transgresse with out cause.] Now shame is sent to the right owner, the vvicked,1. They transgress vvho are described by two marks; first they are perfidious, and forsworne, [Page 98]no bond can bind them, they are a false generation, trust them not, vvhen they are vvith Iudas kissing thee, then are they betraying thee: [...]uk. 22.47. Ioab said to Abner in peaceable manner,Sam. 3.27 how doe you my Brother, in the meane time had a dagger priuately wherewith to kill him.Without cause. The next marke is, vvithout cause; they are not able to qualifie any iniury that euer they haue done: What hath the righteous done? Psal. 11.3. saith Dauid. They liue vpon suspicions, apprehensions, and iudge others after their owne false nature.
Note a great comfort to establish thy conscience in thy sufferings,Doctr. thine innocencie,Innocencie a great comfort in time of trouble. vvhich maketh thy afflictions light, and thy burthens easie.
VERSE 4. Shew mee thy wayes O Lord, and teach me thy pathes.
SHew mee.] This letteth vs see how that naturally vve are ignorant of the vvaies of God,Doct. Wee are natur [...]lly ignorant. and therefore Dauid vvould bee taught of God. Hee craued in the first three verses to bee freed of shame, and now hee craues the meanes by vvhich he may bee d [...]liuered, euen Gods vvord, which [Page 99] [...]s the onely preseruatiue from shame. And [...]herefore it often commeth to passe, that vvhen men are brought to be open spectacles of shame,Doct. they doe confesse it was not the present accident wherein they are taken,The contempt of Gods word the cause of shame. but the contempt of Gods word. And this should teach vs to loue that word and follow it, to the end vve may be kept from shame: which maketh greatly against the Atheists and Papists of our Land,Ʋse. Against contemners of the wor [...] of God. Simil. Ioh. 3.20. The Par [...]. who contemne the blessed word of God, they are as Owles flying the light of the day, Qui male facit, odit lucem: hee that doth euill hateth the l [...]ght.
In this verse are contained, 1. the person whom he implores, Iehouah whom he describeth, leading him, teaching him, receiuing him in fauour, and nourishing him,1 in the 4.5.6. & 7. verses. 2. What hee seekes, God [...] wayes.2 3. By what meanes, Teach me and lead mee.3 4. the reason,4 Because thou art my God and I trust in thee.
Dauid, a K [...]ng and a Prophet craues to bee directed by God, to the effect and end hee may direct the course of his life well, and of all his Subiects, which was Solomons choyce:1 Kin. 3.9. Lord giue me wisedome to go in and out wisely before thy people.
So should Pastors doe. Who would bee a [Page 100]good Master,Doct. let him be a good Apprentice, & this same should all priuate Christians desire,All should desire to be taught by by God in his wayes. Two contrary waies that God would teach them that way which will please him best, euen his owne wayes.
Thy wayes:] This presupposeth that there is another way, which is the way of sinne, as there are two places and ends, heauen and hell; so are there two persons sheepe and Goates, two wayes, the broad and narrow, two words,Ios. 24.15. come and depart. I, with Iosua, set before you life or death, the right or wrong way, chuse or refuse. All men are going, but there is onely one Gods way, the Kings hie streete, many by-wayes. All thinke they are going to Heauen, Iewes, Turkes, Papists, Atheists, but try if thou be going thereto by that vvay which God hath set downe to thee, trye which is the ancient way, the true and liuing way. Brigands and false guids may deceiue you, and leade you to Samaria, but the way of God is set downe by Christ,2. Kin. 6 19. The wrong way as the Prophet led the Aramites. Ioh. 14.6. P [...]. 119.35. I am the way, the truth, and the life, no man comes to the Father, but by me, euen through the vale of his flesh: thus he steps through Christ. Dauid prayes vnto the Lord, that hee would direct him in the path of his commandements, for therein was his delight: and Isaias saith, [Page 101] God will teach vs his wayes, Isai. 2.3. and we will walke in his pathes.
Faith and Loue, two feet whervpon wee must walk.There bee two feete whereupon wee must walke, euen Faith and Loue, which two will carry vs to heauen, without Faith thou art lame of thy right foot, without Loue thou art lame of thy left foot: let Faith worke through Loue. Beleeue in Iesus Christ and liue a Godly life, and assure thy selfe thou art in the way to heauen.Note. If thou beleeue and liue euill, thy one foot is in the way to heauen, thy other to hell: so if thou pretend a good life, and casts away the word, thy left foote is to heauen, and thy right to hell. Concerning Loue, yee need not that I write vnto you; 1 Thes. 4.9. for ye are taught of God to loue one another.
Moreouer, this (way) in the Scripture is surely set downe, and the word is so called many times in the hundred and nineteenth Psalme. Such great commendation hath Christ giuen to the word,Ioh. 5.39. that hee desires vs diligently to search it. Patres ex Scripturis didicerunt, nos ex iis discamus viam: the Fathers learned of the Scriptures,A desire to be taught presu [...]poseth an ignorance. Simil. let vs learn of them the way.
Teach me thy pathes:] this presupposeth that men are ignorant by nature; for euen as strangers put in a Wildernesse, where there is [Page 102]no straight way, could very hardly discerne vvhat vvay to take, but vvould bee a prey to Beasts and Brigands: so are men by nature ignorant of God.Act 8.31. The Eunuch said to Philip, How can I vnderstand without an Interpreter? Nature may teach thee vvayes to maintaine this life; but the vvay to heauen, there is no reason that can perswade or teach, it commeth by diuine inspiration.Mat. 16.17. Blessed art thou Simon sonne of Iona, flesh and bloud hath not reuealed it vnto thee, but my Father that is in heauen.
The Philosophers and Astrologians vvho vvere quicke in iudging things naturall, were but blind in grace. I thanke thee (Father) thou hast hid it from wise men, Mat 11.25. and reuealed it to babes. The Scripture is as the Starre that leadeth vs to Bethleem. Mat. 2 9.
This is a great humility in Dauid, that being a King and a Prophet, yet he would learn this Lesson, to serue God: let Preachers euer bee learning. Socrates said at his death, Hoc vnum scio, me nihil scire, I know this one thing, that I know nothing:Note. a conceit of knowledge is a marke of ignorance.
Hee repeats this vvord teach mee, often; vvhereby hee acknowledges, that the chiefe lesson hee vvish [...]h to learne to make him [Page 103]wise, is to know how to serue God by his word: and of this wisedome in the 119 Psalm he affirmeth, that it will make him wiser then his enemies, then his masters, then his ancients.
By the word teach, Doctr. Preaching of the word of God is the [...]dinarie [...]eant of Sa [...]ation. Luk 4. hee would teach vs that the ordinary meanes of Saluation and knowledge is the word preached, How can they beleeue without preaching? not by reading, mumbling Masses, &c. but by liuely preaching. Christ preached so in the Temple, when he tooke the Booke from the Reader. Brethren haue yee any word of exhortation for the people? Preach in season and out of season. Act. 13.1 [...] The repetition of the words, shew mee, teach mee, lead mee, teach me, declares the instancie that hee vsed to heare the word, more sweet then honey,Ps. 119.10 [...] Ps. 88.10 yea better then his appointed foode, so that hee desired that hee might bee but a doore-keeper in the house of the Lord. This his affection to the word hee declareth by repeating it in the 119 Psalme 175. times. The great ignorance which is among vs springeth from a want of desire to heare.Ignoranc [...] springeth from wan [...] of desire to be tought. Luk. 24.31. The two Disciples said, Did not our heart burne within vs, all the time l [...] spake to vs?
VERSE. 5. Lead mee forth in thy truth, and teach mee: for thou art the God of my Saluation, in thee doe I trust all the day.
HEe craues not onely to be taught the truth and the way,Act Doct. but to bee led and directed in the way,It is not sufficient to be taught the way vnlesse we be led into it. Ma that God may not onely point it out to him, but conuoy him thereunto, and keepe him from going out of it: for albeit we be entred in the way of grace, if God would not perfect that worke, wee would fall euery moment; therefore hee worketh in vs to will and perfi [...]e: and hee who began, Ma can crowne also the worke, hee is the staffe to which wee must leane, M [...] and of which wee must take hold: knowledge is not sufficient without practice. God must make vs to walke in the way wee know. Our knowledge will bee a dittay against vs, if wee walke not in the way wee know;Luk 12 47 for hee that knowes the will of his master and doeth not the same, shall haue double stripes.
For thou art the God of my saluation:] The Argument by which hee would moue God to teach him his wayes, is taken from the person [Page 105]of God, whom hee calleth the God of his saluation, and his owne person who is saued in that hee beleeues in him, and the adiunct of faith, which is constancie and perseuerance, all the day.
The Argument is taken from the Office of a Sauiour, to guide them whom hee hath deliuered and saued: but thou hast saued mee, therefore guide me.
Doct. All in condemnation without Christ.First, in that hee calleth him the God of his saluation, hee would let vs see that we are all in condemnation without Christ, all are inclosed vnder sinne, that God might be mercifull to them.
Rom 11.32 Doct. No man or Angel can saue vs but God. Psal. 3.8. Ps [...]l. 71.19 Psal 136.11.13, &c.And vvhere hee calleth him the God of his saluation, hee importeth, that it was not in the power of Man or Angell to saue him, but in Gods, who behoued to take it vpon himselfe, to deliuer him from temporall and spirituall dangers. Saluation onely belongeth to the Lord; What God is like our God, who deliuereth vs from our enemies, as hee brought the Israelites out of Egypt, led them through the red Sea, fought all their battels, rebuked Kings for their sakes What euer deliuery comes to vs, comes by God, whateuer instrument hee vseth in the same; he saues vs, and not wee our selues, neither chariots nor [Page 106]horses.Note. The consideration of this should moue vs to be thankfull to him. Moses, Ioshua, Sampson, &c. were typicall Sauiours, but God was the great Sauiour, who saued his people.
Next, if God be the onely and sole Sauiour of our bodies, in sauing them from diseases; and of our liues, in sauing them from our enemies, should any seeke saluation to his soule but from him? for if a temporary deliuery cannot come but by him, what deuillish doctrine is it to teach, that saluation can come by any other? Seeing then saluation onely belongs to the Lord, let vs runne to him and seeke it at his hands, who is onely able to performe, and bring it to vs. Seeke it not at Saints, but at the King of Saints.
In thee doe I trust:] There is described the powerfull instrument, apprehending Gods mercies, euen faith adorned with his chiefe quality,Constancy crowneth all our v [...]rtues. constancy: for (all the day) signifieth as much as continually: for there is no vertue in man which can be responsable to God, if it be not ioyned with constancie. Ye must wait patiently, beleeue confidently, seeke, knocke, aske, hold vp your hands without fainting, strengthen your weake hands and feeble knees.Gen. 32.24 He abode with Iacob [Page 107]the heat of the day, and the cold of the morning,God and shrinked not, till the Lord came at last; and we must abide to the end of the day of our life.
Many begin in the morning of their 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 [Page 108]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 [Page 109]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:Ʋse. 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 [Page 111]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; F [...]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, [Page 112]he is all-suffici [...]nt in himselfe to furnish vs all: which makes Dauid to cry in one Psalm twē 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. But herein is our comfort, that he is an immutable God on who wee depend, and in whom we trust: then as long as God stands, our saluation cannot faile. Woe to them who put their trust in any other, following lying vanities, and forsaking mercies.Ionah 2.8. Psal. 119. I haue seene an end of all perfection, (sayes Dauid) but thy word is very large.
VERSE 7. Remember not the sinnes of my youth, nor my rebellions: but according to thy kendnesse remember thou me, euen for thy goodnesse sake, O Lord.
HE conioynes these two,Doct. memorie of mercies,Whē God remembers mercies he forgets sin. and forgetfulnesse of sinnes, the one destroyes the other; when God remembers mercy, hee forgets sinne; when he remembers sinne, he forgets [Page 113]mercy: when God will plague the Whoore of Babel, it is said, He will remember her sinnes. and in Hosea, Now will hee remember their iniquity, and visit their sinnes, Hos. 8.13. they shall returne to Aegypt.
He craued mercy before at God,Doctr. If sin had not beene, Gods mercies had not beene knowne. Rom. 8.28. now hee lets vs see the obiect of Gods mercy, euen sin; and here appeares the great wisedome of God, who can turne all things to the best to those that loue him; so that hee doth make their sinne which they did commit, to manifest his glory, and work their owne saluation. All the properties of God (his iustice and mercy excepred) might haue beene knowne to the world by the creation; his wisedome in framing the world so artificially, his power in maintaining it, his goodnesse in making man so excellent a creature; but if sinne had not beene, neither Gods mercy would haue been manifested in pardoning it, neither his iustice in punishing it: For where sinne abounded, Rom. 5.20. there mercy superabounds.
Remember not the sinnes of my youth:] Hee makes mention of his sinnes, for when hee speakes to God who is most iust and righteous, that he should remember his owne vnrighteousnesse; as the brethren of Ioseph, when they sought fauour of him, they remembred [Page 114]the wrong they did to him: as if one seeking the helpe of his friend, he would confesse the faults he did against him;Luk. 15.21 as the forlorne son did to his father. So, seeing sinne is the principall wall which druides vs from God, so that he doth not heare our prayers, Dauid here taketh away this impediment.Doct. Therefore if wee would haue our prayers acceptable to God,We must confesse our sinne if we would be heard. let vs begin at an humble begging of pardon and remission (at which allour pra [...]ers should begin) that hauing assurance of Gods fauour, we may boldly sute what we please. But if wee begin not our prayers at crauing pardon;Simil. we become like foolish Physitians, who neglect the causes of the disease, and onely study to mitigate the present dolour, and apply outward somentations for the curing thereof.
Obiect.But how is it that Dauid specially nominates the transgressions of his youth? did hee not commit other sinnes? and are the sinnes of his age of no moment?
Answ.I answer, He doth not extenuate his presen sinne, by remembring the sinnes of his youth, but rather aggrauates and aggredges the same, while he repeats from his childhood, how many wayes hee had kindled Gods wrath against him. Confessing that he [Page 115]had heaped sinne vpon sinne, and so by processe of time was loadned and ouercharged with it.
Next, if God should deale with him by extreame rigour, hee should not onely call to mind the faults which he did yesterday, but whatsoeuer sinnes hee did from his youth. The word [...] includes all the faults either of commission or omission which hee did.Note. Therefore so oft as the Lord terrifies vs with his iudgements, let vs not onely remember our last oftence, but let our former transgressions make vs bee ashamed, and bring new sobs and sighes in our heart. Let old men call to minde their former offences which they did commit in their youth. Saint Augustine in his confessions reckoneth out all the follies which he committed in his childhood, infancy, youth, and age, calling them to minde euen from the beginning:Psal. 51.5. for we are conceiued in sinne, and a child of one day is not cleane before God. As we grow in yeares ye grow in sinne: as a Lyons whelpe is borne with a sauage nature, and as it growes in age so the cruelty thereof increaseth, so does man. Solomon in the Prouerbs saith, It is hard to know the way of a young man with a maid. Pro 30.19. So young men haue need of sure custody, that their parents, [Page 116]masters and Preachers, should take heed diligently to them.
Saint Ambrose in a Sermon at the Funerall of the Emperour Ʋalentinian the younger, bringeth in that place of the Lamentations, Blessed is the man who beares his yoake in his youth. Lam. 3.27. God is mercifull to that youth whom he corrects.
Dauid he deplores the sinnes of his youth, which were secret from the world and perchance to himselfe, yet hee craues pardon for them. Now the smallest sinnes trouble him, which before were but sports to him; and so it will befall to vs: those offences now which we accompt no offences, after we will esteem them great sinnes;Prou. 5.3. now they are honey in the mouth, but after in the belly they will be bitter as gall.
There is no time of mans age which is free from sinne, [...]world [...] time of [...]ns life [...]t of sin. [...]2. [...]d. 22. but the youth is not onely first, but most subiect thereunto; for a youth is like an vntamed Calfe, like a wilde Asse which will be taken in her moneth. [...]il. The first borne should bee sacrificed to God, the first fruits should be offered to him, yea the beast if it had not beene redeemed, [...]. 3.10. the necke of it behoued to haue beene broken. Thinke yee not that God hath more respect of the first [Page 117]fruits of our life, then he hath of the first fruits of Bullocks. Thou shalt consecrate thy beginnings to God with Iosias, 2 King. 22.1 who in the morning of his life, euen early, began to seeke the Lord. We should in our life keepe such dyets as did Dauid in his prayers: Morning, Psal. 55.17 noone-tide, and at euen he sought the Lord. Remember thy Creator in the dayes of thy youth, Eccles. 12.1 before the yeeres come wherein ye shall say, I haue no pleasure. Eccles. 11.9 Iob 20.11. Be assured O young man yee shall come to iudgement: yea, thy old bones shall inherit the sinnes of thy youth.
To what sins youth is most inclined.The sinnes of youth whereto they are most inclined, are first, pride, and a contempt of their elders: the vile doe contemne the honourable, and youth despise age. Such was the pride of Absolom, 2 Sam. 18.9 whose punishment should terrifie all youths.
Next, lust is naturall to them, as the Prodigall child spent his time in riot and luxury.Luke 15.14
Thirdly, hypocrisie; they can very well dissemble their doings: and when, with the Whore in the Prouerbes, they are intending sinne, then they pretend they were offering their peace offerings: and with Absolom, 2 Sam. 15.7 pretending their vowes in Hebron, but intending to stirre vp rebellion.
And finally, all youths are subiect to inconstancy▪ [Page 118]they are compared to dreggy wine not setled,Simil. so that experience hath taught vs to say, It is lost which is done to them.
If thou hast escaped from iudgement in thy youth, and hast passed the dangers thereof, thou maist greatly praise God. I read of a man,Simil. who being drunke in the night, passed a very narrow bridge, which considering in the morning, d [...]ed incontinently: so wee should admire when we remember what dangers we haue escaped.
If sins of his youth and ignorance be grieuous, how much more those of knowledge.Then if the sinnes of youth now trouble him in his age, what doe ye thinke of the sins which ye doe against knowledge and conscience in your old age? Should ye not confesse them and bee ashamed of them? If a child blush it is thought good, verecundia; but if an old man blush it is thought euill, because hee is bound to doe nothing whereof hee should be ashamed. But many are like to the false Elders that lusted after Susanna, and to them appertaineth shame and confusion, for their example incourageth young men to doe wickedly. Yea they are very rare who haue escaped the perils of youth, either by one notable sinne or other.
Now Dauid of these his own sins doth make a speciall confession, & doth not infold himselfe [Page 119]vnder the mantle of generality:A simple confession needfull. albeit many are taught naturaly to dissemble their sins, to excuse them, to extenuate them, or else to inuolue them vnder a common necessity of sinning: but this will not please God, vnlesse wee freely say with Dauid. I haue sinned:Simil. for as a Patient must needs discouer his sore and wound to the Physitian; so must a sinner vncouer his sinne to God, vvhich is an euident token of a penitent.
Moreouer, hee desires not onely that God would forgiue his sinnes, but more,Doctr. that hee would forget them:When God forgiues sinne he forget [...] it. wherein God differeth from men; men may forgiue, but they will remember, for malice and anger takes such impression in our hearts, that it is hard to rase out the memory of our receiued iniuries, although wee pardon them with our heart: But God as hee remits, so hee forgets,Num. 23.21 hee sees no iniquity in Iacob; and because the children of God are imperfect, and in this can neuer bee like to God, so long as they carry about with them this sinning sinne, as may be seene in Dauid, 1 Kin. 2.8. who in his Testament remembred the iniury done to him by Simei, to bee punished by Solomon, although in his time hee did dissimulate it: yet let this bee some comfort to vs, that if the wicked motions [Page 120]of iniuries done to vs come in our minds, let vs resist and controule them, which shall bee sufficient before God.
Nor my rebellions. Sinne and rebellion are conioyned.] Sinnes and rebellions are ioyned together, the mother and her daughter, sinne if it grow and increase it turneth into rebellion and disobedience; which is like to the sinne of witchcraft and Idolatry:1 Sam. 15.23. and as a Serpent by eating a Serpent becommeth a Dragon,Simil. [...], so sinne feeding vpon sinne, becommeth at last rebellion. There are degrees of sinne, Nemo repente factus est turpissimus. Dauid prayeth to God to forgiue him his secret sinnes, and hee desires that God would keepe him from presumptuous sinnes; slay sinne in the cradle, if yee let it come to maturity it may turne into rebellion.
The word also imports ignorances, which agreeth very well with this youth, to declare that the sinnes of youth commonly springs forth from ignorance,Youth is ignorant, albeit it think th [...] it selfe wise for they are blind through lack of knowledge, for they haue no naturall iudgement, they lacke instruction, they want experience, and such like: by nature wee are all borne fooles, nature hath taught the bea [...]s to know things profitable & hurtfull to them. The Swallow knoweth her [Page 121]time, the Oxe his crib,Isa. 1.3. but man knoweth not his owner, neither the time when hee shall turne to the Lord.
And this ignorance makes youth to be rebellious to the [...] parents; whereof the Lord complaines by his Prophet,Isa. 1.2. I haue brought vp children, saith the Lord, and nourished them, and they haue rebelle a against me.
A profitable [...]esson for Parents to train vp their children in vertue.This shold teach Parents to remedy the ignorance of their youth by instruction, that their minds being inlightned by the knowledge of God and learning, they may feare God in the morning of their youth, and haue the eyes of their vnderstanding opened to know the true God and feare him, that it may bee fulfilled that is spoken by the Prophet:Ioel 2.28. And in the last dayes I will poure out of my Spirit vpon all flesh, and your sonnes and your daughters shall prophesie, and your young men shall see visions. We may complaine most iustly with that holy Father S. Augustine, of the neglect of education of our youth, where hee saith,Gods iust recompence to Parents. O flores vere non frondium, sed veprarum: O truely they are flourishes not of branches but of briers, and so the Lord doth recompence the Parents in their age, that as they were negligent in training them vp in the knowledge of God, so they become crosses to their Parents in their [Page 122]age. [...]lutarch. Among the Lacedemonians there was a Law that children were not obliged to maintaine their Parents in their age, who were carelesse of their education in vertue when they were young.
Moreouer,Doct. let vs assure our selues that the sinnes of Ignorance will not excuse vs,Sinnes of ignorance wil not excuse vs. albeit they may extenuate our paines, and make vs to bee punished with fewer stripes.
I will not insist in this poynt, because I haue spoken sufficiently thereof in that Sermon on Christs first word spoken on the Crosse, Father forgiue them, for they know not what they doe.
But according to thy kindnesse remember thou mee, euen for the goodnesse sake, O Lord.] The fountaine hee runnes vnto is the mercy of God, where hee plainly disclaimes his owne merits.Lorinus the Iesuite against merits. Lorinus a Iesuite here bringeth in sundry passages of Scripture to qualifie the mercy of God against merits: Psal. 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7. Dan. 9.18. Isa. 55.7.
VERSE. 8. Gratious and righteous is the Lord, therefore will hee teach sinners in the way.
IN this second part of the Psalme after his Petition,Doct. he setteth downe the props to the which his faith doth leane,Gods truth and mercy preps of a Christians faith. to wit, the mercy, truth, and righteousnesse of God, He beleeued, therefore hee spake: so our Prayers except they bee grounded on faith, and an assurance that God will grant them, they are offensiue to God, and not profitable for vs: Hee who prayeth without faith. saith S. Iames, is like a waue of the Sea, Iam. 1.6. tost of the winde, and carried away. The proofe of this is in the sixt Psalme, wherein after his prayers, with a constant assurance he concludeth, all mine enemies shall be confounded. Psal. 6.10. After hee had prayed for mercy, hee falleth out in a meditation, consideration and proclamation of Gods goodnesse, in the eighth, ninth, and tenth verses,Simil. as it were to stir vp himselfe vp to Prayer againe: as a man finding a fire almost consumed, doth put thereinto more coales to kindle it.
Gracious and righteous is the Lord.] First in his owne nature, hee is good and righteous [...] rectus: next, he is good to vs in teaching [Page 124]vs his way. God is not only good but goodnes it selfe: but how doth his goodnes appeare? not in shewing mercy on Abraham, Isaacke, Iacob, Moses, and the righteous, but on the most miserable sinners, (as Manasses saith in his Prayer) the Prodigall child, harlots, & such other.
Therefore will he teach sinners in the way.] In this common benefit of remission of sinnes,Mat. 6.11.12. he inuolueth himselfe with the rest of the Saints, and so should all our sutes bee common, that wee desire nothing alone, but that whereof our brethren may participate. This is the communion of Saints which wee beleeue. Our dayly prayers are for all, Giue vs this day our dayly bread, for giue vs our sinnes, and lead vs not into temptation. Note. Who seeketh any thing for himselfe of God, and not for the rest of his brethren, shall be repelled, & receitie nothing.
The persons to whom mercy appertaines are called sinners,Doct. as though hee would make sinne the onely obiect of Gods mercy,Sinne the onely obiect of Gods mercy. Rom. 5. 20 as indeed it is: for Gods mercy would not haue been manifested, if sin had not been knowne, that so where sinne abounded, there grace might superabound: the whole haue not need of the Physitian,Luk. 5.31. but the sick. Think not that the multitude of thy sinnes will exclude thee from Gods grace.
Christ at the vvell was found of the Samaritan woman;Ioh. 4. mercy and misery met together in the Pharisees house euen Christ and the Magdalen:Luke 7.36. Mat. 20.31. in the field hee met with the blind, who cried,Luke 18.14 Sonne of Dauid haue mercy on vs; in the Temple vvith the Publican;Iohn [...]2. at the Poole with the Paralitique; for,Luke 5.32. He came not to call the righteous, but sinners to repentance.
But what teacheth he? His wayes:He tea [...]heth Gods waies not mans traditions. Ionah 2.8. not the tradition of men, of Popes, of Councels, who could and haue erred, but Gods owne wayes, his statutes, so oft repeated in the 119. Psalm. Woe to the Papist, who followeth lying vanitie [...], forsaking their owne mercy.
The great Doctor and teacher is God himselfe, who hau [...]ng the key of the heart, must open it himselfe.Doct. Therefore the conuersion of a sinner is not a worke of nature,The conuersion of a sinner is not a work of nature. 1 Cor. 3.6. Therefore the conuersion of a sinner is not a worke of nature, but it is Gods principall fauour, who must giue encrease [...]o Pa [...]ls planting, and Apolloes watering. We should therefore feruently pray to God for the Preachers, that hee would so blesse them, that by their labours many may be conuerted to himselfe. The Israelites vnder the Law being terrified by Gods voice, said, Let not God speake any more vnto vs, Exod. 20.1 [...] but Moses. But wee vnder the Gospel being comforted by his voice, say,Note. Let Moses and Paul [Page 126]be silent, but let God speake to vs.
The worke of conuersion of sinners, Dauid draweth to the fountaine, euen Gods grace and free fauour: whateuer commeth to vs, doth proceed out of his grace.
But this is wonderfull,Doctr. how grace and righteousnesse,Mercy and iustice meet in the saluatiō of man. which seeme so opposit in the saluation and conuersion of a sinner meets together, and kisses one another. I answer, In the worke of our redemption they accorded, when Gods iustice was fully satisfied by the death of Christ, and his mercy was cleere by full pardoning vs,Simil. when we escaped with the scape-Goat to the wildernesse,Leu. 16.8. and he died; the suerty paid the debt, and wee were freed. In the conuersion of a sinner hee vseth both, hee vvounds and humbles, cures and exalts againe. Deducit ad inferos, & reducit; Hee cast downe Paul, Acts 9.4.8. made him blind, rebuked him, and then conuerted and comforted him, and sent him to teach the Gospel, and conuert others.
VERSE 9. Them that be meek will he guide in iudgement, and teach the humble his way.
HE setteth down in this verse to whom the former benefit doth appertaine; and what sort of sinners shall participate of mercy; to wit, the meeke and humble; whom God hath so prepared by afflictions and crosses,Doct. that he hath made them to giue an open way and place to the Gospel to worke in them.Afflictions teach humility. Who are humble. For as the waxe first is by labour and by fire, made soft and pliable before it can take stampe and impression of the Kings image and superscription;Simil. yea clay must bee made soft and pliable before [...] bee made a vessell: so must God humble vs, before he put his image in vs: so the gold,Simil. siluer, &c. must be battered, before it be stamped. It is good (saith Dauid) that thou hast humbled me, Ps. 119.71. for thereby I learned thy Commandements: If he had not beene first humbled, hee had neuer learned Gods Commandements. He desired children to come to him, for of such is the Kingdome of heauen: yea except we become as these, Mat. 19.14. we shall neuer enter thereinto. God resisteth the proud, Iam 4.6. and giueth [Page 128]grace to the humble. On whom will the Spirit of the Lord rest? on the contrite heart.
The Palace of Heauen is very ample,Simil. but the entry very narrow, let vs then humble our selues vnder the mighty hand of God, and learne of Christ that hee is meeke and lowly,Mat. 11.29: and wee shall finde rest to our soules.
The word meeke, Who are meeke. Mat. 5.3. is in Latine mites, of which our Sauiour speaketh, Blessed are the meek, or mansueti, quasi ad manum venire sueti, accustomed to come vnder the hand; so God so mitigateth the fury of our nature and tameth vs, that wee become so obedient, that as a childe commeth vnder the hand of his Parent,Psal. 123.2 or as a handmaid is directed by the eye of her mistresse, so doe wee attend vpon God.
Will he guide: Doctr.] God who teacheth the meeke, he also guides and directs them,Whom God directeth he also protecteth. and leades them through the way. For as children are ignorant, so are they impotent; they are taught by their parents & led by them; whom God directs he also protects, and guides to heauen, or else we should soon perish. He must order the actions of out whole life rightly, which is the second grace that God will bestow on his children, when they submit themselues obediently to beare his yoake. This [Page 129]docility will neuer be till our proud heart be subdued.
what Gods iudgement and his way is.His iudgement and his way, is nothing else but his gouernment, whereby he declares himselfe as a louing Father, carefull to prouide for the saluation of his owne children, that he may relieue them that are oppressed, raise vp those who are cast downe, comfort those who are sorrowfull and grieued, and succour such as be in misery. And because in the former verse hee spake of sinners (he will teach sinners his wayes) he expounds of what sinners he meant;God teacheth sinners, but not all. hee will not teach euery sinner, but those whom he hath receiued into his fauour. First, hee beats downe our pride and contumacy, and humbles vs,First God will haue our p [...]ide beaten downe, then hee will teach vs. but being cast downe he will not forsake vs; and being humbled by the crosse, he directs all the actions of our life in his holy obedience; of which Apollinarius:
He will direct righteous men that are meek.Humility the first, second, and l [...]st gift of a Christiā. August. Epist. 56.
Wherefore ye may clearly see, that the gift of modesty and humility is so necessary, as without which wee can neuer be capable of the mysteries of Gods kingdome: Which made Augustine to say (borrowing the allusion [Page 130]from Demosthenes the Grecian,August. Epist. 75. ad Auxilium Episcopum. who being demanded what was the chiefe thing required in an Orator, answered thrice, pronunciation) thrice, that the chiefe vertue required in a Christian was humility: and in another Epistle; Ea adsum senex à iuuene coepiscopo, Episcopus tot annorum, à collega nondum anniculo, paratus sum discere; I am here an old man ready to learne from a young man my coadiutor in the ministery, and so old a Bishop from a young man who scarce hath beene one yeare in the seruice.
VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies.
ALl the paths, &c.] An [...] or exclamation, whereby hee explaineth what he would shew, euen the wayes of the Lord; a most comfortable saying: such as Paul hath another,Rom. 8.28. To those that loue the Lord all things worke together for the best: Sicknesse, pouerty, infamie, yea death, which is the greatest mercy, when we are separate perfectly from sinne and the world, and conioyned to Christ. So that God is euer accumulating mercies, and [Page 131]heaping them on our head,Lam. 3.22. that whateuer befalleth vs, certainly commeth from his mercie, and it is of his mercy that we are not consumed and daily brought to confusion.
He comprehendeth the paths of the Lord in two words,Doct. mercy and truth,All Gods wayes are mercy and truth. or (as others expound) iustice. These are the two pillars which vpholdeth a King and his kingdome. M [...]rcy and truth preserue the King, Pro. 20.28▪ for his throne shall be established with mercy. Whateuer we heare or reade of the wayes of God, is either mercy or truth: mercy in pardoning sin, truth in performing his promises.Doct. Other qualities that are in God may tend to the reprobate,Mercy and truth belong not to the wicked. but with none of these two haue they any thing to doe, for they haue no repentance, therefore no remission of sinnes; they haue no fa [...]th, and therefore they depend not on his truth. But the godly are not to bee afraid of his iustice, because mercy interuenes: his power maintaines them, his wisedome foresees their reliefe.Rom. 8.33. Who shall intend any thing against the elect of God? Christ iustifieth, who can condemne? But with the wicked he will deale very hardly,Psal. 18.25.26. with the godly he will shew himselfe godly, vvith the vpright man he will shew himselfe vpright, with the pure hee vvill shew himselfe pure, and [...] [Page 132]the froward he vvill shew himselfe froward.
To such as keepe his couenant:] But to whom vvill he shew this mercy? To those who keepe his couenant. Of this couenant which God made with his Church, reade Gen. 17.2. Exod. 24.7. Iosh. 24 16. Ier. 3.31. and in many other places.
This is the third name which he giueth to those who shall bee partakers of his mercy.Three names giuen to the chosen. First, they are sinners; next, humble and penitent sinners; and thirdly, their repentance is declared by their life, in that they keepe Gods couenants.
What a couenant [...]. A couenant must be mutuall.A couenant is a mutuall band betweene two persons, hauing mutuall conditions. God humbleth himselfe, so farre, that he couenants with man to be his God, and promiseth to be their Father; we againe oblige our selues to be his children and people, if we forget to honour our Father, then hee will not accompt vs his children. Hee craues that wee should keepe his Commandements and couenants,Doct. not the traditions of men;Mans traditions cannot binde the [...]onsci [...]ce. which can neuer bind the conscience: yea oftentimes it falleth out▪ that those who are too curious in obseruing these idle and vaine rites, are carelesse in keeping these things which are absolutely commanded by God.Note.
VERSE. 11. For thy names sake, O Lord, bee mercifull vnto mine iniquity, for it is great.
FOr thy names sake, O Lord, bee mercifull vnto mine iniquity:] What before hee spake generally of Gods mercy promised to all humble & penitent sinners,Doct. that in this verse he particularly applyeth vnto himselfe;Particular application of mercy needful. 1 Cor. 9.27 shewing vs hereby how necessary the application of mercy is to a Preacher, lest preaching to others hee become a Reprobate himselfe.
He runnes euer to mercy pretending no merits, and craues pardon to his iniquity, which before hee called sinne, for hee sinned against God, and did iniquity to Vrias: Doct. where obserue that sinne and the forgerfulnesse of God,Who sinneth against God hurteth his neighbour. 1 [...]oh. 4.20. causes vs to doe iniquity and wrong to our neighbours: how can wee loue God, whom wee see not, and hate man made to his Image whom wee see.
For it is great: Doct.] A true marke of a penitent sinner, to aggrauate his sinne.To aggrauate sin, a true marke of a penitent. Some vse to extenuate their sinnes, by comparing them to others whom they thinke sinne more then they doe: others excuse them, as Adam did when hee said,Gen. 3.12.13. The woman which thou gauest to bee with me, shee gaue me of the Tree, and I did [...]ate: shee againe excused herselfe, The Serpent [Page 134]beguiled me and I did eate: Doctr. But let the children of God search and finde out the greatnesse of their sinnes,Whē man remembreth sinne God forgetteth it. and aggrauate them, that God may extenuate them, and so forget them. Are yee loadned with sinne, remember it, and God will forget it, and ease you; if yee haue it before your eyes, hee shall cast it behind his backe: but if▪ you thinke nothing of sinne, God will binde it on your backe, so that it shall presse you downe as a milstone.
But he craueth this for Gods names sake: his name is his honor,Doctr. shewing vs that God purchaseth his chiefe honour by his mercy:Gods chiefest honor is his mercie. It is the honour of the King to try sinnes, but the honour of God to couer them.Pro. 25.2.
VERSE. 12. What man is hee that feareth the Lord, him will hee teach the way that he shall choose.
IN this and the other two verses following is contained another quality which God craueth in his penitent, humble, and obedient sinner, to wit, that he haue the feare of God, who is rewarded with temporall and spirituall blessings in his soule, body and posterity: So godlinesse is great gaine, hauing the promises of this life and the life to come.1 Tim. 4.8.
What man is he.] By this forme of interrogation [Page 135]hee would note the raritie of those that shall finde mercie, and this indefinite speech answerable to an vniuersall, declareth, that whatsoeuer they bee, of whatsoeuer estate and condition, who feare God, shall bee sure of these after following blessings.Doct.
God directs them whom hee forgiues.Next obserue that God hee directs all these in the course of their life whom hee hath pardoned; therfore those who are not reconciled to God, need not looke for Gods direction, he was a Pillar of fire and Cloud to the Israelites, for they were vnder the Couenant.Exo. 14.19.
The feare of the Lord is the chiefe vertue,Pro. 15.33. What the feare of God is. euen the beginning of wisedome. It is a secret reuerence bred in the heart of a Christian proceeding out of the sense and feeling of Gods loue, whereby a sinner is affraid that hee neither thinke, speake, or doe any thing which hee supposeth may offend Gods Maiestie. This secret feare if it bee once planted in the heart will direct thee in all good actions acceptable to God, and correct thy euill doings.Note. The loue of God hath a constraining power,The two properties of Gods feare. whereby it compelleth and forceth vs to serue him: the feare of God hath a restraining power, by which it restraineth and stayeth vs,Simil. and keepeth vs backe from offending him; this is like a bit, the other like a spur. Abraham feared that the feare of God was notGen. 20.11. [Page 136]in the place wherto he went. Ioseph being inticed by his Mistris to commit wickednes with her, answered, How can I do this great wickednes and so sin against God? Ge [...]. 39.9. the Lord plant this feare in our harts. This is a filial feare which he craueth, comming from loue, & not a seruile feare which commeth from a feare of punishment.
How the feare of God is preserued.The preseruer of this feare is a continual nourishment in thy minde of the presence of God, to whō thou presentest all thy actions. When thou cōmittest any thing vnworthy of his presence, be ashamed of it, flie frō it, craue mercy for it, & make the quiet Cabinet of thy mind the Chamber of his presence, wherin thou darest admit no lewd thought, no filthy thing. And because it is impossible to fray thy hart & minde from the conceptions of that sinning sinne in thee;Note. yet haue this testimony, that it is no sooner conceiued, but as soon repented.
Will he teach the way that he shall choose.] He promiseth foure benefits to the man that feareth God, he heapeth vpon him grace vpon grace: before hee pardoned him, and now he directeth the man whom he forgaue: for no sooner receiueth hee any man in his fauor when he immediate [...]y takes the protection and direction of him.
But out of these words we see three things. First there are diuers, yea contrary wayes, as [Page 137]there are contrary ends, the broad and the narrow, the Kings way and by-rodes, the way of life and of death.Many promise to themselues a Kingdom not being in the way leading thereto. This is against such as dreame to themselues that whatsoeuer religion they professe, or howsoeuer they liue they shall goe to heauen; but they are deceiued; for if thou be not in the way to the Kingdome, thou shalt neuer attain to the Kingdome: many, yea the most part are not going but riding, not running but posting to hell; whom if ye demand whither they goe? they will answere, to heauen: yea and they will bragge they shall be nearer God then the Preacher himselfe, euen as if one would dreame of life at the poynt of death.
Next wee see that a man cannot of himselfe choose the right way to heauen;Doct. for the naturall man cannot apprehend those things which pertaine to Gods Kingdome,Man of himselfe is ignorant of the right way. neither yet can he see them, for they are spiritually discerned. Whereupon followeth the third,1 Cor. 2.14 that is, how man shall choose the good and refuse the euill way: Non est currentis, nec volentis, sed miserentis Dei: Rom. 9.16▪ It is not in him that runneth, nor in him that willeth, but in God that sheweth mercy.Heb. 11.25. Moses choosed rather to suffer with the Church then to bee called the sonne of Pharohs daughter.Ios. 24.15. Ioshua and his [Page 138]house choosed to serue God, though all the people should serue Baal. Psal. 4.6. Dauid the King choosed the light of Gods countenance to shine on him.1 Kin. 3.9. Solomon made his choyce of wisdome.Luk. 10.42 Mary choosed the better part. Paul thought all things to be dung in respect of the excellent knowledge of Christ.Phil. 3.8. The Church of Laodicea was counselled to buy gold.Apoc. 3▪ 18. But all these their choyces were of God, who put it in their hearts to choose good things. Wisedome cryed in the streets that all that were destitute of vnderstanding should come to her,Pro. 8.1. but the foole heard the voyce of the harlot, Goe to our daliance,Pro. 7.22. saith shee, and hee went like a sheepe to the slaughter. So by nature we choose the 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 [Page 139]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 [Page 140]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 [Page 141]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 [Page 143]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 learning, but doe neuer attaine to the power of godlinesse and his couenant to giue them vnderstanding.
His couenant is specially mentioned,Doct. because the Iewes brag of the couenant made to Abraham their Father.Gods couenant belongeth to such as feare him. Iohn 8.33. But here he declareth to them that they haue no title to the couenant except they feare God. The Iewes bragged that they were descended of Abraham, but Christ sends them to their father [Page 144]the deuill, because they follow his manners, and are murtherers. Therefore there is no part in the couenant to those who haue not the true feare of God.
VERSE 15. Mine eyes are euer towards the Lord: for who will bring my feet out of the net.
NOw he doth apply the benefits of God (which generally were propounded to the Church) to himselfe, & as he began the Psalme, so he ends it with a prayer for his deliuery from his enemies.
In this Verse hee perswades himselfe by faith that God will set him free, for (as saith the Text) his eyes are euer towards the Lord; that is, he depended on God, as the eye of the handmayd is towards her mistresse. This he testifieth when he saith,Psal. 123. Psal. 121. And I lift vp mine eyes to the mountaines, my helpe commeth from thee O Lord, for thou wilt deliuer me who trusts in thee. Note. Men may looke for helpe at the hands of men, but in vaine. But God will not frustrate the expectation of his owne; which should make vs not to turne our eyes from him, seeking helpe from Aegvpt. Wee cannot at one time looke vp to heauen, & downe to hell or the earth, no more put our confidence [Page 145]in God and man.
Next, ye see that if we desire to get deliuery, we must in al our actions set him before our eies, direct all our actions to glorifie God, and edifie his Church.Psal. 16.8. I haue set the Lord alwayes before my face, for he is at my right hand, therefore I shall not slide. Will God defend an vnrighteous man, who aimeth not at Gods glory, but his owne designes?Note. If thou haue him before thine eies, then will he stand at thy right hand to maintaine thee.
He will bring my feet out of the net:] Comparison. He compareth his estate to a bird insnared in the fowlers net: for his enemies were fowlers, their engins were nets, himselfe was the poore bird circumnened.The Churches enemies vsing subtilties to intrap her.
The Church hath many enemies, but none are so crafty as these fowlers: fraud and craft is a marke of Gods enemies; they imitate their father the deuill, who is a wily Serpent, and more subtile then any beast of the field. Gen. 3.1. Let Christians haue their conuersation in heauen▪ God will breake the snare
Thirdly, let Christians be birds, that as they haue their chiefe abode in the ayre, so we may haue our conuersation in heauen; as they fill the aire with their sounds, so let vs praise God.
Fourthly, Gods children may be ensnared, but God will breake their nets and deliuer them, as Paul, Silas, and Peter out of prison;Acts 16.26. [Page 146]for that which seemes impossible to men, is possible with God.Psal 124. Simil. Man is as the bird escaped out of the snare of the fowler; for as the bird compassed cannot deliuer it selfe, no more can man escape their attempts by his owne strength, but onely by Gods power.
VERSE. 16. Turne thy face vnto mé: and haue mercy vpon me: for I am desolate and poore.
HE thinkes in aduersity that God turnes away his face,Doct. whose presence to a creature is as the turning of the Sun vnto the earth.Aduersity makes mē feare Gods absence.
He craueth mercy oftentimes in this Psalm, acknowledging that to be the fountaine from which all blessings flow to him:Doct. this argument is taken from God himselfe.Gods mercy the fountaine of all blessings.
The next argument from his misery, For I am desolate and poore. This is the obiect of Gods mercy,Doct. vpon vvhich it must worke; as the vvounded Iew was an obiect of the Samaritans mercy.Misery the obiect of Gods mercie. How would Gods mercy be knowne, if man had no misery? How would the Physitians skill be tried, if not by the patients diseases?Luk. 10.33. How would the liberality of Princes & their Iustice be notified,Simil. but by the pouerty of their subiects, and their distresses.
VERSE 17. The sorrowes of mine heart are enlarged: draw me out of my troubles.
THe sorrowes of mine heart are enlarged:] Doct. God hath many meanes to humble the sonnes of men,God multiplieses sorrowes, because wee multiply sinnes. and namely he turnes their ioy of sinne into sorrow; the right sorrow, whereof the Lord send vs. God multiplies sorrowes because we multiply sins. Dauid found a cause of sorrew in euery thing he gat from God: for his brethren enuied him,1 Sam. 17.28. and 18.9. 2 Sam. 6.20. and 15.31. his father in law Saul persecuted him, his vvife mocked him, his familiars and companions deceined him, his children pursued him, the Ziphims and the Lords of Keilah betrayed him,1 Sam. 23.12. and 26. 1. and 29.4 the Philistims reiected him. The ioies which God propineth vs with, are as so many roses; but in the bottome of them are enclosed as many thorner to pricke vs:Simil. As Paul was pricked with the messenger of Satan,2 Cor. 12.7. lest he should haue beene exalted through the great reuelations. So if we found not some discomfort in euery creature, we should be bewitched with the delight thereof, that we could not settle our affection on God: And therefore God peppers euery pleasure, and giues vs some soure sauce thereto,Exod. 12.8. as he gaue soure hearbs to be eaten with the Paschal Lambe.
Draw me out of my troubles: Doct.] Many are the tribulations of the righteous, If the pleasures of this world were not painfull we would too much delight in them. but the Lord will deliuer him out of them all. God vseth to draw them, by which hee would testifie that it is a work of Gods power to deliuer the innocent; as Dauid deliuered his fathers sheepe from the Lyon and the Beare, and the vessels out of the hands of a strong man.
VERSE 18. Looke vpon mine afflictions,Psal. 34.11. 1 Sam. 17.34. and my trauell, and forgiue all my sinnes.
THere he acknowledgeth the root of al his troubles to be sin:Doct. for which he craueth mercy at God.The root of all our trouble is our owne sinne. Ye may see here that sin toucheth him so neere the heart, that he cannot find ease but in the remission thereof. Sin is sweet in the mouth as honey,Simil. but it is in the womb as grauell.Pro. 20.17 There is no venome in the affliction but sinne, so being quit of sin, he esteemes nothing of the affliction. Sin is the noysome humour; purge the humour, and saue the patient. The goodnes & wisdome of God, which maketh affliction a bitter water to eat vp the rust of sinne. The affliction is not profitable which hath not made some diminution of sin. When Gods anger was quenched,Gen. 8.1. then the flouds were abated, so as thy sin decreases, thy affliction diminisheth daily.
VERSE 19: Behold mine enemies, for they are many, and they hate me with cruell hatred.
THis endeth as the sixt Psalme;Doct. for triumphing aboue sin his spirituall enemies,The subduing of sinne is the triumph ouer our enemies. Acts 9.3. he triumpheth aboue all his bodily foes, he preuailes with God, he preuaileth also with men.
He vseth no imprecations against them, but that God would looke on them either mercifully to conuert them with Saul, who was called Paul, or to confound them,1 Sam. 31.4 as the first Saul who killed himselfe. His enemies are described from their multitude & number; next, frō their malice & cruelty. Alwayes Gods honor is so much the more greater that he is one for all, & his loue preuents their cruelty. He complained of their craft, before they had spred nets for him, and the deuill who before was a Serpent and could not preuaile, now becommeth a fiery flying Dragon,Gen. 3.1. Apoc. 12.3. to deuoure the seed of the woman: so craft disappointed, becomes cruell: he was first a Serpent, & yet he is more dangerous when he is a serpent,Doct. cheaping, then when he is roaring as a Lyon;Craft disappointed, becomes cruelty. when he roares he is heard far off and is eschewed, but who can shun a Fox and a Serpent: therefore craft is alwaies cruell. Since then we haue to doe with malitious enemies and crafty deceitfull [Page 150]men, let vs inarme vs against them by the brestplate of righteousnesse, to strike by their darts, and by patience to suffer their wrongs.
VERSE 20. Keepe my soule and deliuer me: let me not be confounded, for I trust in thee.
HE ends as Christ ended his life,Doct. In thy hand I commit my spirit.The soule is wel kept when God keepeth it. Luk. 23.46. Mat. 6.19. By the soule he meaneth also the life, for it is well kept when the Lord keepes it: no earthly place so sure, but the thiefe may come in, or rust consume, but if thy soule be bound vp in the bundle of life, and treasured with God, no violence or cōsumption can attain therunto. And he vseth that same argument in the end which he did in the beginning, For I trust in thee.
VERSE 21. Let mine vprightnesse and equity preserne me: for mine hope is in thee.
LEt no man claime the patrocinie of God,Doct. vnlesse he maintaine a righteous cause & quarrell,God will not patronize an vnrighteous cause. 1 Sā 26.17. for what fellowship hath the Lord with the throne of iniquity? This he speakes because of his enemies to whom he neuer did iniury, and the more ingratefull were they; yea these he benefited: as Saul, with whom in the field he pleaded his innocency, when Saul said,Psal. 143.2. My son Dauid thou art more righteous then [Page 151]I. But when he came before God he cried, Enter not in iudgement with thy seruant; but recountering with men he braggeth of his innocency: Our eyes are sharp sighted and bright enough to behold the earth, but when we looke to the Sunne they will be dim.
For I trust in thee:] Ye see albeit he claimes to his innocency, yet he retireth him to faith and hope in God. Our righteousnesse is not such as that we can altogether stand by it: there are some slips and faults in the best of our actions,Note. therfore we are forced to retire to God, who can supply them all in his al-sufficiency.
VERSE 22. Deliuer Israel O god out of all his troubles.Doct.
THis last verse containeth a prayer for the Church, so that hee is not contented to enioy any priuate benefit from God, himselfe,Atrue note of a Christian to be affected with the state of the Church. Psal. 51.8. vnlesse the Church of God be partaker thereof; whose welfare he promiseth to procure, and desires others to pray for the peace of Ierusalem:Doct. and this is a marke of a feeling member of Christ,The Church subiect to infinit troubles. who remembreth not his owne sorrowes without regard of the tribulations of Gods Church.
Next, ye see that the Church is subiect to [Page 125]infinite tribulations, she is a Lillie among thorns,Exod. 3.2. Mat. 14.24. Gen. 8.1. there musthe a fire alway in that bush. is no maruell to see the ship of the Disciples tossed in the seas, and the Arke of Noah in the deluge, but indeed it were a maruel to see the Church not persecuted.Doct.
God will in the end deliuer his Church.Finally he prayes for deliuery to her, letting vs see two things: First, that the Lor [...] will compasse his Church with ioyfull deliuerances, and not let the rod of the wicked lie alwayes on the backe of the righteous, but as they haue many crosses,Doct. so they get many comforts from God.The Churches deliuerance is Gods prerogatiue. Next, God commonly takes that honour to himselfe to deliuer his Church, when Princes persecute the same to their owne ruine and shame. Let vs pray vnto our God to deliuer his Church in Europe this day, which is fearfully assaulted by wicked men, and to giue his Saints patience and perseuerance in the truth to the end. Amen.