Exposition on the Seven Psalms of Repentance, Psalm 6

Exposition on the Seven Psalms of Repentance · Psalm 6

p. 1A GODLY AND FRVITFVLL EXPOSITION ON THE SIXT PSALME, the firſt of the PENITENTIALS.

THE accuſtomable method of doctrine which Moſes and the Prophets,Leuit. 5.5.Lev 5:5 Chriſt and his Apoſtles,Ezek. 18.20. Mat. 4.17. Acts. 2.38. Revel. 2.5. Mat. 3.2.Ezek 18:20Matt 4:17Acts 2:38Rev 2:5Matt 3:2 and Iohn Baptiſt vſed in their Sermons, was Repent, for the kingdome of heaven is at hand. For as it were folly to powre in Wine and Oyle in the wound, till it be firſt ripped and ſearched: So to offer the Kingdome of God and the promiſes of ſaluation to a ſinner, Simil. vnleſſe he be penitent, and feele what need he hath of Chriſts bloud were loſt labour: yea as none cared for the braſen ſerpent, but thoſe p. 2who were ſtung by the fiery Serpents,Numb. 21.9. Marke 2.17.Num 21:9Mark 2:17 and none ſue and ſeeke after the Phyſitian, but the ſicke: So none cares for Chriſt Ieſus, but theſe that feele themſelues ſtung by ſinne. That then is the firſt and beſt preaching, and he the fitteſt Preacher to cure ſoules, who can firſt wound, then heale; firſt caſt downe, and then raiſe vp. I louelove (ſaith the Ancient) that Paſtor who doth not moue the people by his doctrine to applaud him, but moueth mee to mourne for my ſinne. For as the Law preceeds the Goſpell, ſo Repentance doth the remiſſion of ſinnes: not that I would hauehave you to thinke that repentance were a cauſe of the Kingdome of heauen, albeit it be a neceſſary preparation for the ſame; Simil. as a needle to make entrie to the threed of grace, which muſt tie vsus to God.

This is the firſt and moſt neceſſary leſſon to be learned by vsus all,Note. and at whoſe ſchoole can we learne better, than at ſuch an experimented Prince and Prophet, (experience hauing great place in any who would teach and inſtruct others,1 Reg. 15.5. 2 Sam. 11.4.17. 2 Sam. 12.13.1 Kgs 15:52 Sam 11:42 Sam 11:172 Sam 12:13 that which hee hath firſt felt in himſelfe) who (albeit a man after Gods owne heart) did commit murther and adultery, for which hee repented ſincerely, and hath honored God more by his repentance, p. 3than he offended him by his ſinne. For as the ſinne of a Prince is very great, ſo alſo ſhould their repentance be: not as Saul, 1 Sam. 22.18.1 Sam 22:18who committed horrible murthers, in killing foureſcore Prieſts of the Lord, and yet repented not. Bleſſed is that King who leaues behind him, as great teſtimony of his conuerſion to God, as he hath giuen proofe of his defection from him. And therefore let Kings learne of a King, and Paſtors of a Prophet, that when they ſin, and become ſtumbling blocks to others, they may repent, and blot out the note of ignominie (which through their ſin they hauehave receiued) by a true conuerſion and open confeſſion, as the King of Niniueh, Ionah 3.6. Eſter. 4.16.17. 2 Chro. 33.12. Simil.Jonah 3:62 Chr 33:12Queene Heſter, Mordecay, Manaſſes, and here Dauid for their ſinnes are more offenſiue and grea…er than others, for they make many to fall with them, as the fall of a Cedar is the ruine of many inferiour trees.

If our ſinnes be ſecret, we are not bound to any auricular Confeſſion,Prou. 25.2.Prov 25:2 for Gods honour is to conceale a ſin; in doing otherwiſe, we doe double wrong, one by our ſin to offend God, another by our reuealing to diſhonour our ſelues and offend the Church. But if our ſin be publike (as was Dauids) to deny, colour,2 Sam. 11.4.2 Sam 11:4 or extenuate it, wee ſinne grieuouſly againſt p. 4God and our owne ſoules, defrauding God of his glory, and our ſoules of ſaluation.

But marke the truth of that ſentence, all things worke for the beſt to thoſe that louelove the Lord:Rom. 8.28.Rom 8:28 for Dauids ſin turnes to the glorie of God, the comfort of the Church, and his owne ſaluation: Simil. ſo that as the dung and excrements of nature are profitable to f…tten the ground, ſo is his ſinne to better and make him more fruitfull to God.

Herein alſo is the mercy of God greatly to be admired, that where ſin did abound, now grace doth ſuperabound,Rom. 5.20.Rom 5:20 for albeit Dauid did fall through the corruption of his nature in thoſe hainous ſinnes, yet God magnifieth his compaſſions in his conuerſion, and in his vnfained repentance.

But hereby let not licentious libertines be prouoked by Dauids example to ſin, as commonly they abuſe the falls of Gods children, to be warrants to themſelues, and arguments by which they corroborate and ſtrengthen themſelues in their wickednes, as Drunkards caſt vp Noah; Gen. 9.21. Gen. 19.33.35. 2 Sam. 11.4.…7. Act. 9 1, 2. Mat. 26.74Gen 9:21Gen 19:33Gen 19:352 Sam 11:42 Sam 11:7Acts 9:1Acts 9:2Matt 26:74Inceſtuous men, Lot; Adulterers & Murtherers, Dauid; Perſecutors, Paul; Apoſtates, Peter, &c. But oh wretched men that ye are, doe ye make the fals of the Saints allurements provoking you to ſin, where by p. 5the contrary they ſhould bee as ſo many Beacons, warning you that yee take heed, Simil. leſt yee fall vponupon ſuch rockes, vponupon which they were in hazard to hauehave beene drowned, yea rather by their example yee ought to eſchew ſuch dangerous gulfes whereinto they were plunged, and learne by their repentance to repent for ſin, for their ſins are not ſo much to be obſerued as their repentance.Compariſon. But alas theſe deſperate men take the inſtrument which ſhould launce their wound, to kill themſelues therewith.

Dauid hath left behind him ſeuen Pſalmes of Repentance, according to the number of the ſeuen daies of the weeke, that as each day we ſinne and fall, ſo we may hauehave one of theſe Pſalmes, as a ſheepe-crooke to pull vsus out of the ditch of ſin.Simil. Numb. 35.13.Num 35:13 Theſe are as ſeuen Cities of refuge, whereinto a ſinner may flie for ſafegard, when he findeth himſelfe purſued by the auenger of blood for his ſins, Simil. or as ſeuen ports whereinto a Chriſtian toſſed with the waues of temptations may get ſafe harbour. They are not to be miſliked, becauſe they beare the number of ſeuen, as though any magicall ſuperſtition were incloſed in that number, for all the holy Fathers hauehave obſerued, that in all the 150. Pſalmes of Dauid (whereof ſome are p. 6inſtructions to a godly life, others deprecations againſt his aduerſaries, many of them praiſes of Gods mercies, others praiers for the Church) theſe Seuen are left as witneſſes of his vnfained repentance, therefore they beare the name of penitentials,Why called Penitentials. à poenam tenendo, becauſe they beare in them the paine and griefe of his heart, which he ſuſtained for his ſins.

Wee hauehave all ſinned with Dauid, let vsus learne to repent with Dauid, for the bloud of Chriſt wi…l not be effectuall to any, but to a penitent ſinner. Now is the time when repentance may helpe thee, for though (as Auguſtine ſaith) after this life it be perpetuall,Auguſtine. Gen. 27.38.Gen 27:38 it is in vaine: euen as Eſau mourned bitterly, while there was no place left for the bleſſing, ſo ſhalt thou doe, if thou neglect the opportunity of repentance.

But that ye may learne to diſcerne,Foure markes of Repentance. 1 Mark. The groūd of repentance. Exod. 9.27. 2 Sam. 12.13.Exod 9:272 Sam 12:13 whether ye hauehave obtained the gift of true repentance, as Dauid did, obſerue theſe foure markes.

Firſt, what was the ground and firſt motiue which made you to repent your ſinne; if the plagues and ſcourges of God, as they made Pharo to ſay, I hauehave ſinned: Or the ſweet voice of Gods word which moued Dauid to ſay, I hauehave ſinned: If ſome paine, ſhame or ſickneſſe hath made thee to repent, it being remoued, p. 7thou maiſt change; but if the Word hath won thee, thou art won indeed. The Spouſe in the Canti…les was raiſed from the bed of ſinne by the voice of her Beloued:Cant. 5.5. Luk 22.61.62. Act. 2.41.Song 5:5Luke 22:61Luke 22:62Acts 2:41 Chriſt looked on Peter, and he wept bitterly. The word of God by Iohn conuerted the Souldiers; by Peter three thouſand Iewes, and Paul by the voice of Chriſt, why perſecuteſt thou mee.Act. 9 4. 2 Mark. Sinceritie Simil.Acts 9:4Acts 9:2

Next, trie the ſinceritie of thy Repentance, whether thy heart hath greater griefe for ſin than thy tongue vtters. The Comoedians who play the ſiege of Troy, can repreſent the dolefull habite, teares and ſorrow of Priamus and Hecube, King and Queene of Troy, but they are not in heart touched with their grief, neither are they ſenſible of their ſorrow.2 Sam. 14.2.2 Sam 14:2 The woman of Tecoah counterfeited her dole to Dauid for Abſolon, but felt none. Such and no better is the repentance of Hypocrites, they may weepe with Saul counterfeitly,1 Sam. 24.17.1 Sam 24:17 their heart not being truly touched: which hypocriſie of theirs and fained repentance, the Lord deteſts more, then any ſinne that a man can commit: for a man ſinning profeſſeth himſelfe to be the Deuils ſeruant, but fainedly repenting, hee profeſſeth himſelfe to be Gods ſeruant, in the meane time keeping his heart to the Deuill, and with Ananias and Saphira, p. 8Act. ….2.ſtealing back ſacrilegiouſly that which he offred to God, yea euen the beſt part, his heart.

Thirdly,3 Mark. Vniuerſalitie. 1. Sam. 15.9.1 Sam 15:9 trie the vniuerſality of thy repentance, for it muſt not be of one, but of all ſins; ye muſt not ſpare Agag and the fat cattel with Saul, and your principall, moſt profitable and pleaſant ſins, but if ye deny one, deny all; if ye refuſe one, refuſe all; if ye reiect one, reiect all: for as one rope was able to binde Sampſon, Iudg. 16.21.Judg 16:21when hee was ſpoiled of the marke of Gods preſence in his head; ſo one ſin not repented for, is able to carry any perſon headlong to deſtruction.

Finally,4 Mark. Conſtancy Hoſea 13.3Hos 13:3 let thy repentance be conſtant, not as the dew of the morning, or the morning cloud, but the longer thou liueſt, thou muſt euer hauehave the greater remorſe for thy ſin. The ſhips are in greateſt hazard when they ride in ſhallow waters, Simil. and are moſt ſure in deepeſt places,Pſal. 130.1.Ps 130:1 according to that of Dauid, Out of the deepe places I cried vntounto thee. And as quicke ſprings ſend forth continuall waters both Winter & Summer, Simil. whereas the filthy dubs are dried vp, wanting a quicke ſpring; So is true repentance euer mourning and boyling our teares, when the counterfeit dries vp ſodainly by the heat of their affections.

p. 9The Argument of the PSALME.

Diuiſion generall.THe Sixt Pſalme is firſt in order of the Seuen, containing a Preface, and the Pſalme it ſelfe. The Preface containes the Author Dauid, and the muſicall Inſtruments, and perſons to whom it is concredit to be ſung.

Dauid was a chiefe ſinner, who not onelyonly ſinned in his perſon, but by his example made Gods name to be euill ſpoken of, now he becomes a chiefe mourner for his offences committed.

The Title.

Muſicke lawfull.HE commits this Pſalme to the Maſter of Baſſes and Tenors to bee ſung, by theſe tunes which are called foreign, the vndermoſt and middle. Ye ſee by this that Muſicke hath euer beene lawfull, and eſteemed among the Saints, & of great vertue to ſtir vp the affections of men.1 Sam. 16.23. 2 Reg. 3.15.1 Sam 16:232 Kgs 3:15 The Harpe of Dauid baniſhed the euill ſpirit from Saul: Eliſha craued a Minſtrill to remoue his anger, yea it is alledged that by the ſound of Muſicke the Delphine is moued: it is very commendable if it be rightly vſed, for it is not onelyonly meet to ſtir vp the affectiōs to ioy, but alſo to prouoke them to mourning, for ſo heauie is our nature, p. 10that it craueth helps and ſuppliments which may further vsus to the ſeruice of God, where by the contrary is force enough in nature to prouoke it to euill, for this cauſe hee commits it to the Baſe and Tenor.

Muſicke praiſed.To conclude this point, let no man contemne Muſicke, ſeeing it is magnified in heauen amongſt the Angels, the aire is repleniſhed with infinite varietie of tunes and notes, the earth ſhould imitate Angels, and not bee inferiour to birds, but be ſtirred vp to praiſe God, yea and in hell there ſhall be ſung that blacke Baſſe, the ſhouts of wicked men, who ſhall be forced to crie,Pſal. 145.17.Ps 145:17 The Lord is iuſt in all his iudgements.

The Diuiſion.

Diuiſion particular.THE Pſalme hath two parts, a Praier, and a Triumph after Praier. The praier hath two parts, a deprecation of euill, in the firſt three verſes, and a deſire of deliuery, in the next foure. The Triumph and perſwaſion of obtaining his ſuit, in the three laſt.

The Ʋſe.

The vſe of this pſalmeTHIS Pſalme ſerues for all perſons who are either troubled in mind, or diſeaſed in their bodies, or are perſecuted by the wicked. p. 11If they peruſe this Pſalme, they ſhall find medicine to remedie and cure all.

VERSE 1. Verſe 1 O Lord rebuke me not in thine anger, neither chaſtiſe mee in thy wrath.

Doctr. 1 O LORD:] Dauid being heauily vexed, hath his refuge to God,In our afflictions we muſt looke to God, and not to ſecondary cauſes. whoſe hands hee felt vponupon him: whereby hee would learne vsus, not to ſet our eye vponupon the inſtrument which afflicteth vsus, or the mid cauſes which deale with vsus, but let vsus looke higher than thoſe, to that Primum mobile, the eternall God, the firſt mouer of them all, without whoſe ſpeciall aduice and determination, the Deuill himſelfe is not able to cauſe the leaſt haire of our head fall to the ground**For al are numbred. Mat. 10.30. 2 Sam. 16.11. & 12.23. Iob 1.21.Matt 10:302 Sam 16:112 Sam 12:23Job 1:21, which Dauid conſidered wel (when Shemei railed at him) in ſaying, The Lord hath ſent him: the like he thought at the death of his child. This Iob acknowledged, when in his great diſtreſſe he looked to God and ſaid, Wee hauehave receiued good things at his hand, why not euill alſo; the Lord hath giuen, the Lord hath taken, bleſſed bee the name of the Lord. Whereby wee are taught, Vſe. that when wee are p. 12wounded,To goe to God for helpe in our diſtreſſes. Doctr. 2 Praier is our wings to flie to God in our affliction. Cant. 2.14.Song 2:14Simil. we may goe to one who ſhall cure vsus, euen him who hath heaued vsus vp, and caſt vsus downe againe.

Next, Dauid being in diſtreſſe, runnes to Prayer, for Prayer is the wings wherewith we muſt flie to the mountaine of God in our tribulations, to hide our ſelues in his Rocke (as a Doue) from the violence of the Hauke which purſueth vsus, yea oftentimes God ſendeth vsus afflictions, to the end we may be prouoked to prayer.

Rebuke me not] God hath two meanes by which hee reduceth his children to obedience:2. meanes by which Gods brings vsus to obedience. 1. His word 2. His Rod. Mark. 2.17. Pſal. 141.5. If we refuſe to bee ruled by gods word, then God will not faile to correct vsus with his Rod. Mat. 26.46.Mark 2:17Ps 141:5Matt 26:46 his word, by which he rebukes them, and his rod, by which he chaſtiſeth them. The word precedes, admoniſhing them by his ſeruants whom he hath ſent in all ages to call ſinners to repentance: of the which Dauid himſelfe ſaith, Let the righteous rebuke me: and as a Father doth firſt rebuke his diſordered child, ſo doth God ſpeake to them. But when men neglect the warnings of his word, then God, as a good Father, takes vp the rod and beats them. Our Sauiour wakened the three diſciples in the garden three times, but ſeeing they could not waken, he told them that Iudas and his band was comming to awaken them, whom his own voice could not waken. p. 13Many contemne the Word and Sacraments, and ſuch gracious warnings,1 Cor. 11.30.1 Cor 11:30 For which cauſe (as ſaith the Apoſtle) many are ſicke among you, many die alſo. And indeed many warnings hauehave we receiued, but all in vaine, and therefore the Lord hath been forced to apply ſome harder remedies, Simil. yea euen to fire the filthy farſie of our ſinne.

But yet happy is that man that can be touched with any of them (where by the contrary it is a deſperate euill where nothing can moue) either with the Word,Note. Yeeld to the means which God vſeth. 2 Sam. 12.13. Luk. 15.18:2 Sam 12:13Luke 15:18 as Dauid was when he ſaid, I hauehave ſinned, or the rod, as the Prodigall, being pinched with famine, reſolued to returne to his father, and confeſſe his owne vnworthineſſe. But alas, the Lord hath too great cauſe to complaine of this age, as he did of the Iſraelites by his Prophet, while he ſaies, I hauehave ſmitten them with Mildew, Amos 4.9.Amos 4:9Graſhoppers, &c. and yet they hauehave not returned vntounto me: 1 Sam. 2.25. & 4.11.1 Sam 2:251 Sam 4:11and therefore it is to be feared that it befall to vsus, as to the Sons of Eli, who would not heare the voice of their Father,Diſtiction betwixt Gods chaſtiſing his children & puniſhing his enemies. becauſe the Lord would ſ…y them.

In thine anger.] Dauid deprecates not Gods rebukes or corrections, but that hee would not rebuke him in his anger, neither chaſtiſe him in his wrath, by which he makes p. 14a manifeſt diſtinction betweene Gods chaſtiſements to his owne, and his puniſhments to his enemies, for God ſtrikes them both, but not with a like affection, as a father will correct his childe and puniſh his enemy, being in a contrary diſpoſition to the one,Gods children increaſe their griefe in not diſcerning betwixt a curſe and a croſſe. Some marks betwixt a curſe and a croſſe. in which he was not to the other. It is true, there is a great ſimilitude betweene a curſe and a croſſe, and oftentimes Gods children hauehave beene deceiued thereby, and through his hard handling of them, hauehave iudged him to hauehave become their enemie; but indeed there is great difference, as the one comming out of his louelove, the other out of his hatred, as a beginning of their euerlaſting paines.

And to the end yee may know whether they come from the hands of a louing God, or no,1. Mark. To look to our ſelues, as ca…ſing it, and not to ſecondary meanes. conſider theſe marks and tokens.

Firſt, if they lead thee to a conſideration of thy ſinne, which is the ground and cauſe of them, ſo that thou lookeſt not to the inſtrumentall or ſecond cauſe, but to thy ſelfe, the cauſe of all, they come from the hand of a louing God.2. Mark. If by them we be driuen from ſinne.

Secondly, if theſe corrections and chaſtiſements make thee leaue off to ſinne and reiect it, they come from a louing God.

And thirdly,3. Mark. If they driue vsus to God. 2 Kin. 6 33.2 Kgs 6:33 if vnderunder thy croſſe thou run p. 15vntounto God, whom thou haſt pierced, that he may deliuer thee, and not ſay with that godleſſe King Iehoram, Why ſhould I attend any more vponupon the Lord.

Moreouer,4. Mark. If they worke in vsus humilitie and patience. Simil. the croſſe worketh in the godly a wonderfull humilitie and patience, ſo that they ſubmit themſelues vnderunder the hand of the liuing God, that they vnderunder it may be tamed, and from Lions be made Lambes. The wicked either howle (as doe dogges that are beaten) through ſenſe of their preſent ſtroke, or if they be humbled and ſeeme patient, it is coacted and perforce, as a Lion which is caged, and cannot ſtirre. In a word,Note. their affliction may well reſtraine their peruerſe nature, but it can neuer change, alter, nor renue it, it muſt be the power of Gods reſtraining grace, which will renue man and mortifie his affections. The Lord ſanctifie our corrections, that they may worke in vsus a true conuerſion to our God, for which God hath laid them vponupon vsus. And let vsus deſire his Maieſtie, that ſince he viſiteth vsus eueryevery morning, and deales (to the outward appearance) more ſtrictly with vsus, than with our enemies, that he may whip vsus with the rod of his children, & take not away his holy Spirit from vsus, as he doth from the wicked.

p. 16The thing that he deprecates here is the wrath of God, and therefore it falleth out naturally, that I ſhould ſpeake concerning the wrath of God.

Opinions of Gods anger.The Philoſophers ſaid of old that there was neither wrath nor grace in God, and therefore that he neither rewarded his worſhippers, nor puniſhed thoſe that contemned him. The Stoicks affirmed that there was no wrath in God, becauſe they conſidered nothing in wrath, but that which is corruptible and ſinfull, as to runne after a beaſtly manner to reuenge. But alas, theſe perſons doe not conſider the difference betwixt the qualities that are in our ſinfull nature, and the eſſentiall properties which are in God: for he is angry and ſins not. His anger is as pure as his mercy, for his Iuſtice is his anger, but our anger is annexed with ſinne, and therefore euill.

The Scriptures themſelues make mention of Gods wrath, that he was angry againſt the Iſraelites,Num. 11.1. Gen. 19.24 Exod. 4. &c. 1 Kin. 11.9. Hoſea 1.4.Num 11:1Gen 19:24Exod 41 Kgs 11:9Hos 1:4 againſt the Sodomites, againſt Pharaoh, againſt Salomon, againſt the Iewes, for the ſin of Ioacham the ſonne of Iehu. But it is to be vnderſtood, that the names of Furie and Anger are not in God ſecundùm affectum, How anger is in God.that is, not according to the paſſion and affection (vntounto which God is not ſubiect) ſedſecundùm p. 17effectum, but according to the effect: as when God chaſtiſeth ſinne, it ſeemeth to the ſinner that God is in choler, and ſo he meaſureth God according to humane ſenſe.

The anger of God is threefold. 1. Generall,Gods anger threefold. 1. General. Epheſ. 2.3. 2. Temporarie. 3. Eternall.Eph 2:3Eph 2:2 which is laid vponupon all men, for which cauſe the Apoſtle ſaith, we are all the children of wrath. 2. Temporary, wherein God is angry both againſt the ſins of the elect & reprobate is this preſent life. 3. That eternall wrath, which the Apoſtle calleth the wrath to come: 1 Theſſ. 1.10. Matth. 3.7.1 Thess 1:10Matt 3:7of which alſo Iohn the Baptiſt ſpeaketh, Who hath forewarned you to eſcape the wrath to come?

Three ſin in mans anger. 1. To be angry againſt them they ſhould not. 2. For things they ſhould not. 3. More than they ſhould. Neither of which befall God.Thoſe who are ſubiect to anger, whom the Grecians call foreign, they are ſuddenly paſſionate, and hauehave three great infirmities in being angry: 1. foreign, againſt thoſe whom they ſhould not. 2. foreign, for matters they ſhould not. 3. foreign, more than they ſhould be, which three fall not into God, for his wrath is only againſt ſinners who doe tranſgreſſe his Law, not againſt the righteous, as a iuſt Iudge being angry at malefactors. Next, his anger is one y againſt ſin, for he hateth not his owne creature, but the corruption of ſin that deſtroyes his creature. And thirdly, the whole Scriptures teſtifie vntounto vsus, that he doth moderate and temperate his wrath, that p. 18in his greateſt indignation he hath remembred mercy, and hath not proſecuted with the extremitie and rigour of his iuſtice.

But yee muſt remember, that as his grace is very great,Gods ange… great. Pſal. 90.11.Ps 90:11 ſo his wrath is very heauy: And therefore ſaith the Pſalmiſt, Who knoweth the weight of thy indignation. The wrath of a King is as the roaring of a Lion:Pro 19.12. Dan. 3.16, 19.Prov 19:12Dan 3:16Dan 3:19 as the wrath of King Nebuchadnezzar King of Babel, was great and the fire very fearefull. But the three Children feared not ſo much that temporall fire, as the fire of the angry countenance of God, himſelfe being a conſuming fire and an euerlaſting burning:Deut. 4.24. & Heb. 12.29. Deu. 32.22Deut 4:24Heb 12:29Deut 32:22 A fire is kindled in my wrath (ſaith the Lord) and ſhall burne vntounto the bottome of hell, and ſhall conſume the earth with her increaſe, and ſet on fire the foundations of the mountaines, &c. Then ſince we will be loth to vnderunder-lie the wrath of a King, ought we not to be carefull and circumſpect, that we come not vnderunder the danger of the higheſt wrath? The anger of a mortall King reaches and extends to the bodies,Differences betwixt the anger of a King, & of God. goods, and poſteritie of the offenders; but the anger of God reaches further, euen to the ſoule. The anger of a Prince is finite, and will hauehave an end, but Gods anger is infinite and endleſſe, as himſelfe is,Eſay 30.33.Isa 30:33 The breath of his noſtrils as a riuer of p. 19brimſtone will kindle Topheth prepared for the King. But woe will be to thoſe that for feare of any earthly Prince or Monarch, come vnderunder the indignation and wrath of God.

What ſins God hates.All ſinnes offend God and prouoke him to anger, but there are ſome pointed out by Scripture, whereat he is more offended, as Witchcraft, Idolatrie, Hypocriſie, &c: yea, thoſe which ſeeme leſſer ſinnes to vsus being multiplied, and not repented for, will alſo kindle him to anger: yea more, what euer ſinne we commit, God will be angry at it and offended therewith, not that he c…n receiue any euill by our euill doing, more than he gets good by our well doing;Why God hates ſin. but he is angry that we ſhould vndoe his Image in vsus, and be cauſe of our owne damnation. As a father is offended at his ſonne, not for any wrong comming to him, but to ſee his owne image before his eyes, and a part of his owne nature deſtroying it ſelfe.

Neither chaſtiſe me in thy wrath] The duplication of the word anger, and heat or furie, ſheweth vntounto vsus that Dauid apprehended deeply Gods indignation, for there are many (alas) who doe thinke little of it, but a heart afflicted and mortified will redouble the p. 20grieuance, and thinke more and more of his Maieſties anger.

But it may be asked, Obiect. Eſay 27.4.Isa 27:4how God ſaith there is no anger with me, and here Dauid craues to be exempted from his anger? I anſwer, He hath no fleſhly anger, Anſwer. ſuch as proceeds from raſh iudgement, or the corruption of man; but he is angry and ſins not, when he is onelyonly angry at ſinne: for it is certaine, that God will be angry at nothing in his creatures, but only ſinne which bringeth man to deſtruction: for as if a father ſaw a ſerpent in his childs boſome, he would hate the ſerpent notwithſtanding his louelove to the boy: Simil. So we are Gods children, he loues that which he made of vsus our body and ſoule, and hates that which the deuill hath put in vsus, our ſinne.

Gods anger differs from mans.And as the anger of God differs from the anger of man, the one being grounded vponupon partiall affections of the corrupted heart which is offended at any thing which croſſeth it, the other being onelyonly moued at finne: So they differ in continuance; for Gods wrath laſts but a moment,Pſal. 53.8.Ps 53:8 ſlow he is to conceiue a wrath, and ready to pardon. But the anger of man on the contrary, ariſeth vponupon the ſmalleſt motiues, and it cannot ceaſe till it be conuerted into malice, as at laſt the ſerpent becommeth p. 21a fiery flying Dragon. Simil. Therefore let vsus imitate God in our anger, obſeruing that rule of the Apoſtle, Be angry, and ſinne not. Eph. 4.26.Eph 4:26Let vsus be angry at nothing but ſinne in our ſelues and in others. And againe,Eph. 4.26.Eph 4:26 Let not the Sunne goe downe on our wrath, In the meane time, Let vsus remember that there is nothing more terrible than the wrath of God: And therefore let vsus walke in feare and trembling before him who is able to kill both body and ſoule. Are they not then deſperate, and miſerable men, who at eueryevery word cry, that the wrath of God be vponupon them, and the vengeance of God vponupon their neighbours; alas, one day they ſhall feele the dint of that wrath, when they ſhall be forced to cry, O mountaines couer, Reuel. 6.16.Rev 6:16and O hills hide vsus from the face of that terrible Iudge.

VERSE 2. Ʋerſ. 2 HaueHave mercy vponupon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed.

Doctr. 1 HAueHave mercy:] To flie and eſcape the anger of God,No meanes to eſchew Gods anger but to go to himſelfe. he ſees no meanes in heauen or in earth, and therefore he retires himſelfe to God, euen to him who wounded him, that he might heale him. p. 22He flies not with Adam to the buſh,Gen 3.8. 1 Sam 28.8. Ionah 1.3.Gen 3:81 Sam 28:8Jonah 1:3 nor with Saul to the Witch, or with Ionas to Tarſhiſh, but he appeales from an angry & iuſt God to a mercifull God, & from himſelfe to himſelfe. The woman who was damned by King Philip, appealed from Philip being drunken to Philip being ſober. But Dauid appeales from one Vertue, Iuſtice, to another, Mercy. There may be appellation from the Tribunall of man to the Iuſtice ſeat of God, Vſe. In the ſenſe of Gods wrath ſeeke to him for mercy. Pſal. 73.25.Ps 73:25but when thou art indited before Gods Iuſtice, whither or to whom wilt thou goe, but to Himſelfe, and his Mercy-ſeat, which is the higheſt and laſt place of appellation? I hauehave none in Heauen but thee, nor in earth by thee.

Doctr. 2 Next, obſerue what Dauid craues, Mercy:] wherby we may perceiue that he was broght to a cōſideration of his own miſery,A ſenſe of miſery i… a ſpurre to craue merciemercy. or elſe he needed not to hauehave asked for mercy. Then it is neceſſary, that to the end we may the more effectually craue pardon, eueryevery one of vsus firſt hauehave a ſenſe and f…eling of our owne ſin and miſerie. Vſe. Labour for a true …nſe of our miſerie, to make vsus the… more earneſt for m…y Ioh. ….7, &cThe woman of Samaria ſported herſelfe with the offers of the waters of life, which Chriſt Ieſus offered her out of his owne bleſſed mouth, vntill the time be obiected her ſins to her, then ſhee receiued them gladly, & communicated them to the whole p. 23Citie; ſo did the Magdalen, Peter, Manaſſes, Luke 7.37. Luk. 22.62. 2 Chro. 33.12. Act 9.4, &c.Luke 7:37Luke 22:622 Chr 33:12Acts 9:4Paul, and ſo hauehave and muſt all penitent ſinners doe; ſo neceſſarie a thing it is to feele our owne miſeries, that the mercies of God may be more welcome and ſweet vntounto vsus. And therefore it is but an idle voyce when men call for Gods mercy, not hauing the leaſt remorſe for their ſinne.Luk. 18.11. ark. 2.17. Matth. 5.4.Luke 18:11Matt 5:4 The Phariſee needed not Chriſt, as the whole need not the Phyſitian. God giuegive vsus then the ſpirit of repentance, that we may mourne, to the end we may be comforted.

As for the Mercy of God,Gods mercies innumerable. Eph. 3.18.Eph 3:18 to me to ſpeake thereof it is impoſſible, yea to expreſſe the height, bredth, depth, and length thereof, as impoſſible as if I ſhould recken the number of the ſand of the Sea; yea all the creatures, Angels and men, if they would bend their wits, they were not able to expreſſe the leaſt part of the mercies of our God, for they are finite creatures, and he an infinite God, whoſe mercies are innumerable and infinite: yet according to my humane capacitie, what I hauehave conceiued and doe beleeue of his mercy, that I will deliuer to you. And as I ſpake before of his wrath and anger that endureth but for a ſeaſon,Pſal. 136.1, &c. Pſal 145.9Ps 136:1Ps 145:9 I will intreat of his mercies which endure for euer, and which are aboue all his p. 24workes, himſelfe alſo being ſtiled, The Father of mercies.2 Cor. 1.3.2 Cor 1:3

His mercies are either Generall or Speciall,Foure ſorts of mercies. 1. Generall. Temporall or Eternall. His Generall mercies are thoſe benefits which he beſtowes vponupon all mankinde, as well elect as reprobate: whereupon our Sauiour ſheweth vntounto vsus, That he maketh the Sunne to ſhine vponupon the good and vponupon the bad: and thereupon he inferreth,Mat. ….4…. Be mercifull, as your Father in heauen is mercifull. So that theſe ſame Externall benefits are to the reprobate vnſeene and vnfelt benefits and mercies.

The Speciall mercy is the remiſſion of ſinnes,2. Speciall. which he beſtoweth vponupon his owne children allanerly.Gen. 25.5, 6Gen 25:5Gen 25:6 So that as Abraham gaue gifts to the children of the Concubines, and reſerued the heritage for Iſaac his ſonne; and as Helcanah gaue to Peninnah a portion,1 Sam. 1.4, 51 Sam 1:41 Sam 1:5 but vntounto Anna a worthy portion: So God giues riches to the wicked, but only grace to his choſen children.

The Temporary mercy is the forgiueneſſe whereby he pardons the ſinnes of the reprobate,3. Temporarie mercies. and out of his clemencie deferies their temporall puniſhments, to make them the more inexcuſable,I…ah 3.10. 1 King. 21.29.1 Kgs 21:29 as he did to the Niniuites, and to Achab.

p. 25But that Sempiternall mercy is that whereof the Apoſtle ſpeakes,4 Eternall. That God who is rich in mercy, for his great louelove, by which hee loued vsus, when wee were dead in ſinnes,Eph. 2.4, &c.Eph 2:4 hath quickned vsus in Ieſus Chriſt, to make manifeſt in the ages to come the riches of his grace.

This mercy flowes from himſelfe,Gods mercies vnchangeable. and he extends it to whom he pleaſeth, and it is ſo ſure and conſtant, that he can denie himſelfe as ſoone as he can alter his mercy towards any whom hee hath receiued vnderunder his fauour. And this conſtancie of his mercy is a ſure hold, to which all troubled conſciences may retire.

Vſe 1 This ſhould incourage all poore ſinners to runne to him,To encourage Gods poore afflicted children …ſay 61.1. Reuel. 3.18 Simil.Rev 3:18 where there is ſure and perfect Phyſicke to be found, innumerable riches to the poore, eye-ſalue to the blinde, &c. Thinke yee that your ſins are of greater weight than his mercies? or that the gold of his goodneſſe in thee, cannot ouerſway the droſſe of thine owne ſinfulneſſe? Hath not the Lord ſworne that he delights not in the death of a ſinner?Ezec. 18.23Ezek 18:23 will he falſifie his word, belie his promiſe,Num. 23.19.Num 23:19 or is he like man that he can repent?

Ʋſe 2 And againe, as this his mercy ſhould inarme p. 26vsus againſt deſpaire:Againſt preſumption vponupon conſideraon of Gods mercy. ſo on the other part we ſhould take heed that we preſume not too farre, by abuſing his mercies, and making them a couer for our wickedneſſe; ſo that a falſe perſwaſion of mercy, maketh vsus liue as we pleaſe: no no, there is no mercy for an impenitent ſinner. The mercy of God ſhould leade thee to repentance, and thou on the head of it ſhouldeſt not entertaine and nouriſh thy ſinne.

Ʋſe 3 Further, as thou hopeſt for mercy from God,Be mercifull as God is. Math. 9.13.Matt 9:13 ſo likewiſe giuegive thou mercy to others, flowing from that mercy which thou haſt receiued from God; I will hauehave mercy, ſaith the Lord, and not ſacrifice. Therefore ſince it ſhall be an vndoubted token of thine election, that thou haſt receiued mercy from Gods hands, try if thou findeſt thy ſelfe vnfainedly diſpoſed to forgiue others whatſoeuer, yea euen the greateſt faults committed againſt you, for that is the oyntment running downe Aarons beard to the hemme of his garment.Pſal. 133.2. Againſt merits, foure Reaſons.Ps 133:2

Moreouer, yee ſee that Dauid doth not preſent his merits, which might redeeme the filthineſſe of his ſinnes, (as the Papiſts thinke) neither yet prayers, Reaſ. 1 praiſes, alinesdeeds, victory ouer Gods foes, wherein hee was frequent, but he leaueth them all as a p. 27broken reede,Eſay 36.6.Isa 36:6 to the which he could not well leane in the day of his ſpirituall temptation (as he confeſſeth oftentimes in the Pſalmes) and hath his onelyonly refuge to Gods mercy. The merits of men (alas) what are they? The beſt workes we doe are ſo full of imperfections, that there is more droſſe than gold in them: Simil. What man would be content for good gold to receiue ſuch coyne, as is neere by altogether droſſe? and thinke yee God for his perfect Law, which he gaue vsus to obſerue and doe, will receiue our imperfect workes?

Reaſ. 2 And albeit they were perfect, yet are they not of vsus,Iames 1.17 Auguſt.Jas 1:17 for all good gifts come from the Father of lights. Cùm numero merita mea, (ſaith Auguſtine) enumero dona tua: When I number my merits, I reckon thy gifts▪ What hauehave we, that we hauehave not receiued?1 Cor. 4.7.1 Cor 4:7 Why then glory we, as though we had not receiued them?

Reaſ. 3 Thirdly, although our workes were perfect, yet are we bound to doe them, by vertue of our Creation, Redemption, Sanctification, Preſeruation; and if bound to do them, what deſerue we then?

Reaſ. 4 Finally, he is an infinitly perfect God, how then can we thinke our baſe deeds (though they were our owne) can merit? for wee p. 28ought to doe good workes to ſerue,Via regni, non cauſa regnandi. Auguſt. Obiect. not to deſerue; they are the way to the Kingdome, not the cauſe thereof.

But how is it that Dauid ſometimes proteſts of his innocencie, and deſires God to iudge him according to the innocency of it?Pſal. 7.8.Ps 7:8

This is to be vnderſtood of his innocencie before men, Anſw. to whom he did no wrong▪ as to Saul, Pſal. 143.2.Ps 143:2Abſolon. A hitophel, Doeg, &c. But not before God, in whoſe ſight ſhall none that liueth be iuſtified, if he enter into iudgement with them, as Dauid confeſſeth.

What mad doctrine is it then, Vſe. which teacheth men that there is any worthineſſe in them,Iob 4.18. & 15.15.Job 4:18Job 15:15 ſince the heauens are not cleane before him, yea & he hath found folly in his Angels?

Doct. 3 Dauid vnderunder the name of Mercy includeth all things,Who gets me…cy, gets all things, Gen. 33.11Gen 33:11 according to that of Iacob to his brother Eſau, I hauehave gotten mercy, and therefore I hauehave gotten all things. Deſireſt thou any thing at Gods hands? cry for mercy, out of which fountaine all good things will ſpring to thee. The blind men ſeeking their light, cried, HaueHave mercy vponupon vsus, thou ſonne of Dauid. The Cananite,Mat. 20.30Matt 20:30 who had her daughter poſſeſſed, cried, HaueHave mercy vponupon me. If ye hauehave purchaſed the Kings pardon,Mat. 15.22. Simil.Matt 15:22 then ye may enioy the priuiledges of his Kingdome; if yee p. 29hauehave mercy, yee hauehave all that God can giuegive you; yee hauehave title to Chriſt, to the heauens, to all the creatures, yea and are freed and deliuered from the priſon of hell.

Argumēts to o…taine mercy.For I am weake] The arguments which he vſeth, that he may obtaine mercy, are taken from his owne vnworthineſſe and miſerable eſtate, For (ſaith he) I am weake. This is the generall word, vnderunder which bee comprehendeth all his paines,Two ſorts of paines. and this hee explicates by the diuiſion of them, in his bodily paines in theſe words, My bones are ſore troubled, and his ſpirituall temptations in the beginning of the third verſe, My ſoule alſo is ſore vexed.

The order of Gods curing is firſt to cure the ſpirituall diſeaſes, next the boddy paines.But before I handle the argument, marke the coherence of this ſecond part of his ſute with the former. In the firſt hee craued merciemercy, in this he craueth a cure and remedie for his corporall paines. Firſt hee deſires to bee freed of the bonds of his ſinnes, then of his trouble. This is the order of Gods curing, that firſt he cures the ſpirituall diſeaſes, next, the bodily paines Hezekiah firſt weeped for his ſin, turning him to the wall,2. King. 20.2. &c.2 Kgs 20:2 and God for gaue it; and then commanded Iſaias to take a lumpe of drie figges and cure him.Mark 2.5. &c.Mark 2:5 And Chriſt ſaid to the ſicke man, Sonne thy ſinnes p. 28are forgiuen thee, A double mercy, whē God cures both ſpirituall and temporall diſcaſes: & a double iudgement to bee looſed from the bonds of ſicknes, and bound with the bonds of ſinne.and then, ariſe and walke. It is a double mercy, when God hath firſt looſed the bonds of thy ſin, and then the bonds of thy diſeaſe, and a double iudgement when hee hath looſed thee from the bonds of thy ſickneſſe, and left thy ſoule bound with the chaines of ſinne, for then thou are reſerued for a further iudgement. That deliuery is onelyonly profitable to thee, when God hath freed thee from thy ſinne, and from ſuch plagues as follow it.

Yee ſee out of theſe words, that it is very lawfull to craue corporall health, it being a benefit of God. And at this time it is certaine Dauid was vnderunder ſome heauie ſickneſſe in body, Doct. 4 as well as he was preſſed down vnderunder the weight of Gods wrath for his ſinne,It is very lawfull to ſeek corporall health. Dauid was here ſick in body, contrary to Bellarmin. contrary to the iudgement of Bellarmine, writing vponupon the Title and Argument of this Pſalme, thinking it onelyonly to bee the opinion of the Rabbines and their followers. Albeit Loranus the Ieſuit bee contrary to him, writing vponupon the third verſe of this Pſalme, and produceth Lyranus, Innocentius tertius, Theodorus, Antiochenus and Caietane, who in this, are all of one iudgement and opinion with vsus. And why may they not agree together, that a man being diſtreſſed in body and troubled in conſcience, p. 30may repent and mourne for them both? The beginning of the two & thirtieth Pſalme ſets downe his bodily paines which hee ſuſtained in his fleſh:Strong men weakned by the power of ſinne. 1 Sam. 17.49. Auguſt. Quem non vicit ferrum vicit libido. Iudg. 15.15. and 16.21. Euils of Adulterie.1 Sam 17:49Judg 15:15Judg 16:21 Whereupon ye may perceiue, that albeit Dauid was a ſtrong man, yet ſinne is able to caſt him on his backe. Hee ouercame Goliah, yet ſin ouercommeth him: Luſt vanquiſhed him whom the ſword could not ouercome. Sinne debilitateth man, and taketh all ſtrength from him: and ſo it befell to Sampſon, who ſmote a thouſand Philiſtims, and yet one Whore del…uered him bound to them. EueryEvery ſinne weakneth man, but eſpecially the ſinne of Adultery, which doth enfeeble mans nature, and abate his ſtrength, that it maketh him effeminate and womanly hearted. Alexander the Great being bewitched with the pleaſures of Drunkenneſſe and Whoredome, ſodainely made an end both of his life and conqueſt; yea how many other heroicall ſpirits hauehave been waſted therewith! Therfore learne all to abſtaine there-from, otherwiſe it wil bring you low, waſte your body, conſcience, ſubſtance, name and poſterity. Doctr.Weakneſſ… in man, a meanes to preuaile with God.

But behold what Rethoricke hee vſeth to moue God to cure him: I am weake; an argument taken from his weakneſſe; which indeed were a weake argument to moue any man to p. 32ſhew his fauour, but is a ſtrong argument to preuaile with God. Simil. If a diſeaſed perſon would come to a Phyſitian, and onelyonly lament the heauineſſe of his ſickneſſe, he would ſay, God helpe thee: Simil. or an oppreſſed perſon come to a Lawyer, and ſhew him the eſtate of his action, and aske his aduice; he would anſwer, that is a golden queſtion: Simil. or to a Merchant to craue rayment, hee will elther hauehave preſent money or a ſuerty: Simil. or to a Courtier for fauour, you muſt hauehave your reward ready in your hand. But comming before God, the moſt forcible argument that yee can vſe, is your neceſſity, pouerty, teares, miſery, vnworthineſſe, and confeſſing them to him, it ſhall be an open doore to furniſh all things that he hath to you: for which cauſe the Spirit ſaith,Prou. 9.4.Prov 9:4 All yee that are deſtitute of vnderunder ſtanding come to me, and eueryevery one that thirſteth come to the waters, Eſay 55.1. &c.Isa 55:1and yee that hauehave no ſiluer come buy and eate; come I ſay, buy wine and milke without ſilver, and without money. And our Sauiour himſelfe cried,Mar. 11.28.Mark 11:28 Come vntounto mee all yee that are weary and loaden with ſinne, and I will eaſe you. Martha ſaid to Chriſt, Behold, he whom thou louedſt is ſicke; Iohn. 11.3.John 11:3that the mention of his▪ ſickneſſe might hauehave moued him to reuiue her brother.

p. 33The teares of our miſerie are forcible arrowes to pierce the heart of our heauenly Father, Reaſ. 1 to deliuer vsus and pitie our hard caſe. The beggers lay open their ſores to the view of the world, Simil. that the more they may moue men to pitie them. So let vsus deplore our miſeries to God,Luk. 10.33.Luke 10:33 that he with the pitifull Samaritan at the ſight of our wounds, may helpe vsus in due time.

What thing he ſeeks, & wherefore.O Lord heale me:] Dauid in the firſt verſe of the Pſalme, deſired that the Lord would not puniſh him in his heauy diſpleaſure and wrath: and in the former part of this verſe he asketh of God that he would hauehave mercy vponupon him, and forgiue him thoſe ſinnes that had prouoked his wrath and indignation againſt him: and now in the latter part he deſires that the Lord would heale him. EueryEvery one of theſe things were ſo neceſſarie to Dauid, that lacking any one of them, hee thought himſelfe vnfortunate, hee felt the wrath of God, and therefore deſired the ſame to be remoued: he had offended, and therefore deſires mercy: he was fallen into a moſt dangerous ſickneſſe, and therefore deſires corporall health.

Yee ſee here that the beſt of Gods children are ſubiect to diſeaſes, as well as others, Doctr. p. 34The beſt of Gods children ſubiect to diſeaſes. Grauiſſimū omnium tentationum non tentari. The fruit of ſinne. Pſal 41.1. Vſe.Ps 41:1for ſeeing the root of ſinne is in them, and the fountaine of that ſinning ſin, what other bud can it produce, or what ſpring can flow therefrom, but miſerable deſtruction of our nature? Therefore when we ſee good men heauily afflicted with diſeaſes, let vsus remember that ſaying: Bleſſed are thoſe that iudge wiſely of the poore, and alſo bee carefull leſt through our ſins wee prouoke the Lord to powre the like vponupon vsus; which if he doe (as we iuſtly deſerue) then by prayer to runne vntounto the Lord with Dauid, and crie, Lord heale me.

For my bones are ſore vexed:] He ſheweth how hee is made weake in both his parts, his body in theſe words, his ſoule in the next verſe. Doctr. Sin vndoes the whole man.So ſinne vndoes the whole man, and eueryevery part of him, ſo that as the ſoule luſts, and the body executes and practiſes the foule deſires of the ſoule, ſo both are puniſhed; hee who ſinneth in both, is puniſhed in both.

Greateſt paine in …he bones.Setting downe his bodily diſeaſes, he comprehendeth them vnderunder the trouble of his bones: for as the greateſt ſtrength of man is in his bones, ſo his greateſt paine is the paine of the bones, which exceedeth the paine of the fleſh, as experience in the tooth-ache, or breaking any other bone teacheth: for albeit p. 35the bones of themſelues are ſenſeleſſe, yet not ſo the membrans and tunicles that compaſſe them. Alwaies the Scriptures of God doe expreſſe both the greateſt ſtrength and ioy in Gods worſhip, and the greateſt paines and afflictions to the bones,Pſal. 35.10. Pſal. 51.8.Ps 35:10Ps 51:8 as all my bones ſhall ſay, O Lord who is like thee, and the bones which thou haſt broken ſhall reioyce; that is, the whole ſtrength of my body ſhall bee bent vponupon thy ſeruice. And againe,Eſay 38.13 Lam. 3.4. Pſal. 38.3. Pſal. 34.20. Pſal. 42.10. Lam. 1 13. Iob 20.21. Doct. Great miſchief commeth of the euils of miſgouerned health Iob 20.11. Eſay 51.8. Simil.Isa 38:13Lam 3:4Ps 38:3Ps 34:20Ps 42:10Lam 1:13Job 20:21Job 20:11Isa 51:8 He hath bruiſed all my bones as a Lyon, and all my bones are out of ioynt, and there is no peace in my bones: And God keepeth all their bones, and while my bones are broken: and ſend a fire in my bones: and thy bones ſhall be filled with the ſins of thy youth.

Obſerue firſt out of this place, what a miſgouerned health bringeth to man; it deſtroyeth our nature, our pleaſure becommeth our diſpleaſure. Our old bones inherit the ſinnes of our youth; which hauehave waſted and conſumed vsus, as the moth doth the garment. The poyſon and venome of the Aſpe is receiued with great ſweetneſſe, but it ouercommeth the body by deſtroying man. So is ſinne. Can there bee a ruſh growe without water, or ſickneſſe where there is no ſinne?Iob. 8.11.Job 8:11 Search downe to the bottome of thine heart, and thou ſhalt finde the fountaine of the euill p. 36to be within thee, that thou maiſt purge it by vnfained repentance.

Next conſider, Doctr. The beſtremedie againd diſeaſes, is to goe vntounto the Lord. 2 Kin. 20.2. Ʋſe. How God cures ſin. Simil.2 Kgs 20:2that as this his fickneſſe comes from God, ſo he turnes to him for remedie. Diſeaſes are Gods arrowes ſhot by his owne hand; why ſhould we not then with Ezekiah turne to the wall, and mourne to him that he may helpe vsus? For ſo skilfully deales the Lord with vsus, that hee cures our ſinnes by our diſeaſes and viſitations, albeit they ſpring out of ſinne; as Phyſitians doe, curing the ſting of the Serpent, by the aſhes of the dead Serpent: ſo by the bud and fruit of ſinne he cures ſinne; and God is ſo infinitely wiſe, that he applies that kinde of diſeaſe to his patient which is fitteſt for ſuch a ſinne. And indeed as there be monſtrous ſins fallen forth in this ourage,Monſtrous ſinnes produce vnwonted ſickneſſes. which the former ages knew not; ſo likewiſe hath the Lord puniſhed them with vnwonted ſickneſſes vponupon mens bodies, whoſe nature Galen, Hippocrates, or the beſt Phyſitians hauehave neuer yet diſcouered. And therfore the Lord remoue from vsus theſe ſinnes,Cauſe of diſeaſes. 1. The contempt of the Goſpel. 2 Apoſtaſie from Gods truth. that he may take from vsus theſe iudgements, but namely the contempt of the Goſpell, Word and Sacraments (for which many are tyed to the bed of ſickneſſe) and this abominable Apoſtaſie from Gods truth to Idolatrie, p. 37which God is like to puniſh fearefully by deſertion.

The word meaneth not onelyonly a troubling, but alſo a trembling.Marke finally, that the word according to the Originall, ſignifieth not only a troubling or obſtupifying, but alſo a ſhaking or trembling, of which the Poet ſaith,

— Geliduſque per ima cu…urrit

Oſſatremor.—

That is, The cold trembling ran thorow the deepeſt bones. This teacheth vsus, Vſe. The force of ſin will ſhake our ſtrongeſt parts.that ſinne can ſhake the ſtrongeſt part we hauehave, for if our bones were ſtones and mountaines, yet if ſinne ſeaſe on them it would ſhake them aſunder.

VERSE 3. Ʋerſ. 3 My ſoule alſo is ſore troubled: but Lord how long wilt thon delay?

Doctr. 1 NOw he expounds the other part of his ſorrow, which is a Spirituall diſeaſe, the troubles of Conſcience,Spirituall trouble greater than temporall. Reaſon. farre greater, yea and more importable than the other: for as the ſoule is a more ſubtill and Spirituall ſubſtance, beginner of all life and motion in man, it muſt feele the ſelfe more when it is troubled and wounded, I will therefore by the help of God intreat here p. 38about the trouble of Conſcience, and deduce it in all particulars, that if it pleaſe God at any time to waken your conſcience, ye may hauehave remedie in time to pacifie it.

Doctr. Yokefellowes in ſin, yokefellowes in puniſhmēt.My ſoule:] Yokefellowes in ſinne are yokefellowes in paine; the ſoule is puniſhed for informing, the body for performing, and as both the informer and performer, the cauſe and the inſtrument, ſo ſhall the ſtirrer vp of ſinne and executer be puniſhed.

That man hath a ſoule.But here appeares firſt, that as a man hath a body, ſo likewiſe hath he a ſoule, and as the one is pained, ſo likewiſe is the other. And yet (alas) there are many who thinke they hauehave not a ſoule. There were Sadduces who denied that there were ſpirits,Two ſorts of Sadduces. Pſal. 14.2.Ps 14:2 theſe were Sadduces by proſeſſion, but this Age hath the like by action. The wicked hauehave ſaid in their heart, there is not a God: and therefore ſeeing the ſoule ſinneth,Vnlawfull pleaſures bring lawful paines. of neceſſitie; the vnlawfull pleaſures thereof muſt be puniſhed with lawfull paines: for it is better to ſuffer a ſhort and momentanie tribulation in this world to ſubdue ſinne in vsus, than to vnderunder-lie eternall puniſhment of the ſoule in hels fire.

How to know whē the ſoule is at true peace with Ged.But before wee can ſpeake of the trouble of the ſoule, let vsus finde out, when the ſoule is in a good conſtitution and at peace. The p. 39peace of the ſoule, is the tranquilitie of the minde vponupon the aſſurance of Gods fauour in Chriſt: Being therefore iuſtifyed by faith, Rom. 5.1.Rom 5:1we hauehave peace with God in Chriſt Ieſus. Grace begins and brings peace, and therefore theſe two are alwaies conioyned,Rom. 1.7.Rom 1:7 Grace and peace from God the Father. Let no man thinke to get that peace that paſſeth vnderſtanding,Phil. 4.7.Phil 4:7 but by Gods free merciemercy and forgiueneſſe of ſinnes. But there be many that cry peace, peace,2 King. 9.18, 19.2 Kgs 9:182 Kgs 9:19 and ſay vntounto the Lord (as Ioram ſaid to Iehu) Is there peace? To whom he ſhall anſwer, What haſt thou to doe with peace? and as there is a great and apparant ſimilitude betweene ſleeping and ſwouning,Similitude of true and falſe peace the ſenſes being then both cloſed: yet is there great contrarietie, the one being the meſſenger of life, the other of death; So is there bewixt the peace of the godly like a refreſhing ſleepe, and the counterfeit ſecuritie of the wicked leading them to eternall paine with the rich Glutton:Luk. 16.23.Luke 16:23 ſo their peace is worſe than any warre that euer was. Ionah was ſleeping when the tempeſt was raging,Ionah 1.….Jonah 1 and the waues were ouerwhelming the ſhip; ſo men are in ſecuritie when God is purſuing them in his iudgements: It were good we were wakened in time. Simil. Party gold hath a ſimilitude with p. 40true gold;Tokens to know peace from ſecuritie. 1. Token. ſo ſecuritie a great appearance of true peace. But by theſe tokens yee may diſcerne the one from the other.

Firſt, conſider who made thy peace with God,1. Token. was it thy Peace-maker Ieſus Chriſt? or is thy agreement made by any creature? or truſts thou by thy merits to be at one with God? all things in heauen or in earth are reconciled by his bloud;Ro. 5.9, 10. Luk. 3.22.Rom 5:9Rom 5:10Luke 3:22 He is Gods well beloued Sonne in whom he is well pleaſed. He is the authour and finiſher of our faith. Heb. 12.2.Heb 12:2He hath broken the partition wall. He hath brought peace to them that are farre and neere. Eph. 2.17. 2 Theſ. 3.16Eph 2:172 Thess 3:16Hee is the God and Lord of peace, Heb. 7.2.Heb 7:2the King of Salem, by whom the Saints ſought peace. The Virgin called him God and Sauiour. Luke 1.47. Rom 1.8.Luke 1:47Rom 1:8And Paul ſaith, I thanke God through Ieſus Christ. And Peter, To whom ſhould we goe? thou haſt the words of eternall life. Iohn 6.68.John 6:68And Iohn, If any man ſinne we hauehave an Aduocate. I Iohn 2.1.1 John 2:1Why then ſhould we ſeeke reconciliation by them who could not purchaſe it to themſelues but by him, and ſendeth vsus to him in all their writs? Hypocrites, Phariſees, would yee extoll the ſeruant with diſgrace of his Maſter, ſeeking not his honour, but your owne gaine? God helpe the poore Papiſt, who ſeeketh lying vanities, forſaking Gods mercies.

p. 41Next, thou muſt obſerue the forme how thy peace was wrought, for if thou haſt gotten peace to thy conſcience, firſt, no doubt thou haſt found a warfare, and a battell, the fleſh rebelling againſt the ſpirit, nature againſt grace: Eſau and Iacob muſt ſtriue together in the belly of Rebecca, Gen. 25.22, 23Gen 25:22Gen 25:23and after a mighty combat the elder ſerued the younger. The Iſraelites found peace, but after many and ſharpe battels, with much ſhedding of their bloud. Firſt you muſt ſee Hell, then Heauen. Repent, ſaith Iohn Baptiſt, and then he addeth,Math. 3.2.Matt 3:2 for the kingdome of Heauen is at hand: we muſt firſt come to the Mount Sinai, Exod. 19.14, &c.Exod 19:14where the ſound of the thunder, earth-quake, lightnings, ſmoake, and other ſuch like things are, and then to Mount Sion, the New Ieruſalem,Deut. 4.48. Reuel. 3.12.Deut 4:48Rev 3:12 the Viſion of Peace: for if yee ſee not God firſt in the throne of his Iuſtice, yee will neuer ſee him on the throne of his mercy.The deuils rocking. The deuill Reprobates in a cradle, and lets them neuer ſee hell till they be in it,2 King 6.20, &c.2 Kgs 6:20 as the Prophet led the Aramites into the midſt of Samaria, before their eyes were opened, and they knew where they were.

Thirdly,3. Token. remember what was the inſtrument by which peace was wrought in thy conſcience.

p. 42There is no inſtrument vnderunder heauen that can bring peace, but the word of God conueyed by the mouth of his ſeruants, of which is ſaid,Eſay 52.7. & Nahum 1.15. & Rom. 10.15.Isa 52:7Nah 1:15Rom 10:15 O how beautifull are the feet of thoſe who bring the glad tidings of peace: it is the Goſpell of peace, the inſtrument of reconciliation, he giueth by their hand, the wand of Peace, by which the King receiues thee in his fauour. Yee who contemne the word and the Miniſters thereof, thinke yee to get peace, but by them? Chriſt commanded his Apoſtles to what-euer houſe they come, leaue their peace there;Matth. 10.13, &c.Matt 10:13 and if the Sonne of peace be in that houſe, their peace ſhall abide; if not, depart. Gods ſeruant euer bringeth peace with him, and reconciles men with God, with men, with heauen, with earth: therefore welcome him to thy houſe, as thou wouldſt welcome his Maſter.Matt. 10.40.Matt 10:40 He that receiues you receiues me. O graceleſſe generation of men, who diſlike Gods ſeruants, and gladly would welcome this deuill comming by Ieſuits.

Finally,4. Token. try how thou haſt entertained that peace: if it be truly purchaſed, thou wilt vſe all the meanes thou canſt to nouriſh it, and what-euer may breake it,Sin breaketh peace with God. that thou wilt eſchew, which is namely ſinne, which for this cauſe thou wilt flie, and auoid, both in p. 43thought, word and deed, wherein thou maiſt offend Gods diuine Maieſtie, imitating therein the example of thoſe who once hauehave felt a dint of the wrath of their Prince, and being reconciled to him, will be loth to offend him againe: Simil. So thou once being at peace with God, labour to eſchew all occaſions whereby thou mayeſt diſpleaſe him. And thus much concerning the peace of the ſoule.

Now let vsus ſee how it may be diſquieted,Diſquioted ſoule not worſt, in the meane time conſidering with our ſelues, that ſometime the ſoule when it is diſquieted, is not in worſe caſe with God, but he maketh it to be like the poole of Betheſda, Iohn 5.1.John 5:1which being troubled by the Angell was a preſent remedie vntounto ſuch as were caſt thereinto: euen ſo the poole of the conſcience being troubled, God oftentimes cureth the man who is caſt into that trouble; and therefore no man ought to thinke the worſe of any Chriſtian who is thus handled.

The true trouble of Conſcience is made by Gods goodneſſe to his children,Trouble of conſcience a medicine to purge the ſoule from ſin a ſingular medicine to purge their ſoule which is diſquieted: for euen as in the naturall conſtitution of mans body, when the corrupt humours ſtriue to extinguiſh the naturall power of his life, and doe trouble his ſtomacke maruellouſly, p. 44the Phyſitian to help nature for expelling of thoſe humours, giueth the Patient medicine, which with great a doe & moleſtation of the perſon in the end bringeth health. So when ſin and grace are combating in the conſcience, Simil. God out of that trouble maruellouſly bringeth and vnexpected health.This trouble of conſcience is not a mark of a reprobate. Neither muſt men thinke trouble of Conſcience to be a marke of a reprobate, but rather of one, whoſe conſcience is ſo tender and thin-skinned and ſtrait, that it can abide nothing which ſeparateth God from it: like as a moſt louing wife who is ſo far addicted to pleaſe her husband, that ſhe can abide nothing, no not in her very looke to offend him, and that the change of his countenance is very death vntounto her, his abſence hell; ſo it is the greateſt trouble that euer a man can feele in this world, to be put vponupon the racke of Gods anger, yea and moſt repreſents the paine of hell, which made Solomon ſay,Pro. 18.14.Prov 18:14 But a troubled ſpirit who can beare?

There be many things which trouble the ſoule (which is not the trouble of conſcience;Trouble of ſoule is not alwayes trouble of conſcience. for then properly the ſoule muſt be troubled with ſome ſpirituall cauſe) for oftentimes becauſe of its coniunction with the bodie, it is affected with the miſeries thereof, and namely with theſe foure.

p. 45Firſt, the ſoule is pined pitifully with the care of theſe worldly things,4. Things which trouble the ſoule, with their remedies. which turmoyle her night and day, that ſhee can get no reſt; for which cauſe our Sauiour calleth them thornie cares (becauſe they pricke men through the heart) and ſo oft forewarneth men,1. Worldly cares. Luk. 21.34.Luke 21:34 that they be not vexed therewith: if theſe men who had this exceſſiue care were troubled in conſcience, I thinke the world would be full of them. Indeed I thinke ouergreat care which is Auarice, as it is the root of all euill; ſo when thy conſcience ſhall be once ſtirred, it will become thy greateſt torment, ſo that thou ſhalt loath thoſe riches which before thou louedſt.Remedie. Marke of repentance Luk. 10.42.Luke 10:42 Therefore let all your care be drawne to ſeeke that onething, how ye may ſerue and ſeeke God, and eſchew ſinne, which is one of the marks of true repentance.

The ſecond thing which troubleth the Soule is Anger,2. Trouble Anger. which is like a fire burning it vp, which if it continue will conſume it. This is a moſt dangerous euill, of which Iob ſaith, Anger killeth the foole, and Enuie the idiot. Iob 5.2.Job 5:2For remedie againſt it, it is beſt to embrace Dauids and Pauls exhortation,Remedie. Pſal. 4.5 & Epheſ. 4.25.Ps 4:5Eph 4:25 Be angry and ſinne not: and this yee may doe, if all your anger be conuerted againſt ſinne.

p. 46The third is Sorrow,3. Trouble Sorrow. which is a paſſion wearying the Soule, and preſſing it downe, contracted of ſome worldy loſſes, of goods and children; and yet this is not the trouble of which I ſpeake.Remedie. But to remedie this, it is good that all our ſorrowes may be for ſin and the offence done to God.

And laſtly,4. Trouble Feare. feare ſhakes the ſoule as an earth quake, when it is afraid for any corporall danger,Pſal. 53.5. Prou. 28.1.Ps 53:5Prov 28:1 of whom it is ſaid, The wicked are ſmitten with feare, and flee when none are purſuing them. The remedie.But to amend this, it is requiſite that our feares be reduced to this principall feare, that we feare to offend God, and this feare will free vsus from all our feares.

The trouble of conſcience then commeth only for ſin,How the trouble of conſcience commeth. and for the abſence of God from the ſoule (for when he is preſent, it can ſee no ſin) his preſence is as the Sun-beames chaſing away the clouds of our ſins, but when he obſcures himſelfe, then the ſoule ſees her ſinnes, and perceiues and feeles him abſent: out of which two ariſeth that which wee call the trouble of conſcience, which is a felt deſertion of God,What the trouble of conſcience is. wherein the creature by a ſpirituall eclipſe ſeeth not the Creator in the mirror of the Goſpell, neither thinks that his promiſes appertaine to them, neither findes God hearing p. 47their prayers, neither feeles comfort in the Word and Sacraments, neither findes God bleſſing him in his actions, but as a man left to himſelfe, and a prey to the Deuill, except God ſupport him. He ſees the heauen as a fire aboue him, and hell as an open gulfe beneath him, men and Angels his enemies, and the deuds his burials. Behold in what a caſe this man is in, Simil. euen as a childe left in the wilderneſſe by his parents, to be a prey to wilde beaſts, ſo is a ſoule deſerted of God.

But becauſe I hauehave ſpoken at great length of the trouble of Conſcience it ſelfe, of her cauſes and ends, of her diſeaſes and remedies in my booke of Meditations on the ſeuen dayes, I referre the Reader thereto, not willing to vſe any repetition.

But Lord how long:] Now yee hauehave heard both the corporall diſeaſes of Dauid, and ſpirituall, that as his body and ſoule mutually ſinned, ſo both were mutually pained, and both againe cured, albeit not ſo ſoone as Dauid deſired, and therefore longing for the Lords preſence he ſubioynes; But Lord how long wilt thou delay? A troubled heart hath abrupt ſpeeches to God.Which is an abrupt interrogation, when through the vehemencie of his perturbation he curreth his ſpeech; which the Orators by a figure call Apoſiopeſis, when p. 48men cannot vtter clearely and fully their minde, through the greatneſſe of their griefe. The like whereof we hauehave in the 13 Pſalme, How long wilt thou forget me, O Lord; for euer? and,Pſal. 79.5. & 89.46.Ps 79:5Ps 89:46 Lord how long wilt thou be angry, for euer? and, Lord how long wilt thou hide thy ſelfe, for euer? Habak. 1.2.Hab 1:2O Lord, how long ſhall I cry, and thou wilt not heare? And the ſoules that were vnderunder the Altar ſlaine for the teſtimonie of the truth, cry,Reuel. 6.10Rev 6:10 How long Lord, holy and true, &c. Out of this we hauehave theſe three things to obſerue.

Doctr. An appointed time ſet by God for the end of our croſſes.Firſt, that there is an appointed time, which God hath meaſured for the croſſes of all his children, before which time they ſhall not be deliuered, and for which they muſt patiently attend, not thinking to preſcribe times to God for their deliuerie, or limit the holy One of Iſrael.Exo. 12.40.Exod 12:40 The Iſraelites remained in Aegypt till the complete number of 400 yeares were accompliſhed.Pſ. 115.18.Ps 115:18 Ioſeph was three yeares and more in the priſon, till the appointed time of his deliuerie came. The Iewes remained 70. yeares in Babylon.Dan. 9.2. Simil.Dan 9:2 So that euen as a Phyſitian appointeth certaine times to the Patient, both wherein he muſt faſt, and be dieted, and wherein he muſt take recreation: So God knoweth the conuenient times both of our humiliation and exaltation.

p. 49The impatience …f our nature vnderunder the croſſe.Next, ye ſee the impatience of our nature, in our miſeries, our fleſh ſtill rebelling againſt the Spirit, which oftentimes forgetteth i… ſelfe ſo farre, that it will enter in reaſoning with God, and quarrelling with him, as we may reade of Iob, Ionas, &c. and here alſo of David.

Thirdly, albeit the Lord delay his comming to releene his Saints, yet hath he great cauſe if wee could ponder it: for when wee were in the heat of our ſinnes, many times he cryed by the mouth of his Prophets and Seruants,Our iuſt recompēce from God. O fooles! how long will you continue in your folly? and we would not heare; and therefore, when we are in the heat of our pains, thinking long, yea eueryevery day a year till we be deliuered, let vsus conſider with our ſelues the juſt dealing of God with vsus, that as he cried and we would not heare; ſo now we cry, & he will not heare.

VERSE 4. Returne ô Lord: deliuer my ſoule: ſaue me for thy mercies ſake.

DAVID before hath vſed ſome arguments to moue the Lord to deliuer him from his preſent troubles: the firſt whereof was taken from his infirmitie; the next, from Gods mercies, hauing an obiect before them, his p. 50miſeries. Now he goes forward in a repetition of his requeſt, deſiring God to returne to him.

Returne ô Lord.] Theſe words preſuppoſe that in his tentation God was alienated from him, Simil. and went his way: as when a Phyſitian goeth from his patient. And againe, that he had felt Gods preſence ſenſibly before this his abſence, not that God indeed at any time vſeth to abſent himſelfe from his elect, but to their conception and iudgement he ſeemeth to do ſo, when they feele not the tokens of his preſence at ſome time, for their humiliation; as the Sunne goeth not out of the firmament, Simil. ſuppoſe he be obſcured by the clouds ouercaſting, or ſome other impediments naturall. So albeit the clouds of our ſinnes and miſeries hide the faire ſhining face of God from vsus, yet he wil pierce thorow, & diſſipate theſe clouds and ſhine clearly vponupon vsus in his owne appointed time.How God is ſaid to returne. God is ſaid to returne to vsus, not by change of place, for he is in all places, but by the diſpenſation of his gratious prouidence, and a declaration of his new mercies and benefits toward vsus. Such a returning God promiſed to Abraham, Gen. 18.10Gen 18:10I will certainly come againe vntounto thee according to the time of life, and lo, Sarah thy wife ſhall hauehave a ſonne. So he promiſed to returne to the Iſraelites to doe them good,Ier. 32.40.Jer 32:40 p. 51and he will turne againe and hauehave compaſſion vponupon vsus: and,Ier. 12.15.Jer 12:15 returne vntounto me, Zach. 1.3.Zech 1:3and I will returne vntounto you. And Iames the brother of our Lord, Acts 15.16. bringeth further a ſentence out of the 9 of Amos, After theſe things I ſhall returne, & reſtore the Taberuacle of Dauid. Therefore as Dauid hath lamented the abſence of God in the former verſe, in this he deſireth a ſigne of his preſence to be giuen to him. Herein ſtands our happineſſe, if God looke fauorably vponupon vsus, for then all things proſper well in our hand.

But becauſe I hauehave ſpoken largely of the preſence and abſence of God from the ſoule, in my Booke on the ſeauen words which our Lord ſpake on the Croſſe, and namely vponupon the fift word, My God, my God, why hast thou forſaken me? whither I referre the Reader who is deſirous to vnderſtand any more of this ſubiect.

Deſperate dangers get comfortable remedies.Deliuer my ſoule.] This clearly declareth that Dauid hath beene in ſome extreame dangers both of his ſpirituall and corporall enemies, from which he could not be deliuered, but by the mighty hand of God, who behoued to doe violence to his enemies, euen as Dauid himſelfe deliuered his fathers ſheepe from the clawes of the Lion,1 Sam. 17.34.1 Sam 17:34 and pawes of the p. 52Beare, and ſmote them both. So it is miraculous to conſider in how deſperate perils and dangers good men will be caſt, wherein no doubt they would periſh, if they were not ſupported by the mighty hand of God. Doctr. Saluation onelyonly belongeth to God.Obſerue farther, that it lyeth not in the power of any man to deliuer himſelfe, for ſaluation onelyonly belongeth to the Lord, yea, whether hee worke our deliuery mediately or immediatly, alwaies he is to be praiſed.

The reaſon why Iehouah ſo often named.I finde that the name of Iehouah is fiue times mentioned in this prayer, which is emphatically done, being a great teſtimony of the certainty of his knowledge, that hee knew aſſuredly vponupon whom he called, not vponupon an vnknowne God, but vponupon him who manifeſted himſelfe to Moſes vnderunder the name of Iehouah, Exod. 6.Exod 6whereby his faith was greatly ſtrengthened, hauing aſſurance of deliuery by him who onelyonly is, and giues being to others, & makes his promiſes to be extant; and the ſweet name of Iehouah is ſo comfortable to a Chriſtian, that in the middeſt of dangers, yea at deaths doore,Pauls defire & Dauids conce…ing lice & death reconciled. it will not onelyonly temper the bitterneſſe of affl…ctions, but alſo quite take them away.

Saue me:] This ingemination of his praier, to be deliuered from death, would preſuppoſe that Dauid was ouer-much afraid of death, p. 53when as the faithfull ſhould not louelove this life ouermuch, neither feare death aboue meaſure, but ought to ſay with the Apoſtle Paul, Phil. 1.23.Phil 1:23I deſire to be diſſolued and be with Chriſt. And again, My life is not deare to me, that I may finiſh my race with gladneſſe: as alſo when Agabus prophecied of his bonds, the faithfull of Caeſarea requeſting him not to goe to Ieruſalem, anſwered;Acts 21.13Acts 21:13 What doe ye weeping and breaking my heart, for I am not onelyonly ready to be bound, but alſo to dye at Ieruſalem? I anſwer. Dauid deſired the continuation of his life to ſettle the kingdome in Solomons perſon, that the promiſes of God might be confirmed, and that himſelfe might hauehave longer ſpace to giuegive better proofe of his repentance and ſeruice of God. Paul againe by his death knew that he ſhould glorifie God more, and edifie his Church: ſo then it is lawfull either to ſeeke life or death, prouiding vve ſeeke after Gods honour, and to the end that Chriſt may be to vsus in life, and in death, aduantage.

Mercy excludes merit.For thy mercies ſake:] In the duplication of his ſuite, that the Lord would ſaue him both in body and ſoule, he leanes vponupon his firſt ground, that is, the mercies of God, he renounceth his owne merits, and onelyonly takes him to Gods mercy, which Bellarmine p. 54writing vponupon this place, (though ſlenderly, and not beſeeming ſuch a Scholler) doth confeſſe, albeit againſt himſelfe in his controuerted places**De iuſtificatione & de meriti… operum, O magna veritatis vis.; O the great power of the truth. It behoueth a lyar to be mindfull, for that Ieſuit hath contradicted himſelfe in many places, which is euidently knowne to the whole world: as alſo, he lets vsus ſee the abſurditie of the Papiſts, who in the decree of the Councell of Trent in the Romane Breuiary, printed at the command of Pius Quintus, at Antuerpe, 1594. ſaith, Maria mater gratiae, mater miſericordiae, tu nos ab hoſte protege, & hora mortis ſuſcipe: that is, O Mary the mother of grace, the mother of mercy, protect thou vsus from out enemies, and receiue vsus at the houre of death.

VERSE 5. For in death there is no remembrance of thee: in the graue who ſhall praiſe thee?

The third argument taken from t…e…d of his d…ſ…e to liue, to praiſe GodFOr in death:] The third argument by which hee would moue the Lord to deliuer him, is taken from the end of his ſute, to wit, that he may praiſe God: this he doth illuſtrate by the contraries, If I dye, I ſhall not remember thee nor praiſe thee, therefore let me liue p. 55that I may doe it. Bellarmine and Lorinus, two Ieſuits, doe expound this, not of temporall death, which Dauid feared, but of eternall death, warranting themſelues by men of their owne ſect, ſuch as Bonauenture, Lyranus, Hugo Cardinalis, Campenſis, Leo Papa, Caſſiodorus, and the reſt of that Order, who againſt Scripture, Conſcience, Grammer, Logicke, Nature and Senſe, hauehave peruerted and throwne the word of God, yea being blinded themſelues, they wilfully ſtudy to blind others. For there are ſundry places of Scripture, ſpecially in the Pſalmes, which cleare his minde in this matter, and in which he expounds himſelfe, and what hee meaneth by this death, and this foreign Reade the thirtieth Pſalme and the ninth verſe, What profit is there in my bloud, when I goe downe to the pit? ſhall the duſt giuegive thankes vntounto thee? or ſhall it declare thy truth▪ Lyranus and Bellarmine vponupon this place cannot deny, but that here is to be ment of a corporall death, for there is no duſt in hell So likewiſe Pſal. 88.10. Wilt thou ſhew a miracle to the dead, or ſhall the dead riſe and praiſe thee? SELAH. ſhall thy louing kindneſſe be declared in the graue, or thy faithfulneſſe in deſtruction? ſhall thy woudrous workes be knowne in the darke, and thy righteouſneſſe in the land of obliuion? p. 56Bellarmine in expounding theſe queſtions, takes them to be meant of a temporall death, which here he denyes, albeit that graues be of dead bodies, but not of dead ſoules.

But to confirme his opinion, hee bringeth in the 38. of Iſaias, verſ. 18. For the graue cannot confeſſe thee, Death cannot praiſe thee: they that goe downe to the pit cannot hope for thy truth. As alſo the 115. Pſalme, verſ. 17. The dead praiſe not the Lord, neyther any that goe downe to the place of ſilence. For the dead in body, when they lacke the ſenſes of their body, doe not any longer enioy earthly benefits, yea, they liue not according to the fleſh, they praiſe not God with a corporall mouth, neyther yet giuegive him thankes for earthly things: and this interpretation hee giueth to theſe places, albeit after hee would interpret it of hell, to maintaine his hereſie, and deceiue poore ignorants: for wee know that mens bodies goe not downe to hell before the reſurrection. In like manner expounding t…e ſeuenteenth verſe of the hundred & eighteenth Pſalme, I ſhall not dye, but liue and ſhow the workes of God, hee inclineth to our iudgement, and onelyonly thinketh it to be meant of temporall death. So then yee may ſee vponupon what little ground by their owne confeſſion, p. 57this Pſalme is ordained by the Councell of Trent, to be ſung for the ſoules that are in Purgatory.

But there ariſe here ſome doubts Firſt, Obiect. 1how is it ſaid, that men remember not God being dead?

It is to be anſwered, Anſwer. that their bodies cannot remember him ſeeing they hauehave no ſenſe nor reaſon, and he ſpeaketh onelyonly of a part, for our ſoules will both remember him and praiſe him.

Next, Obiect. 2how this place agreeth with the ſixteenth of Luke, the 27. and 28. verſes, where the rich glutton deſired Abraham to ſend ſome from the dead to his fiue brethren, to aduertiſe them of the paines of Hell?

Yee ſhall know that this is a plaine Allegorie, Anſwer. neyther yet this his deſire was a part of God… honour▪ becauſe he ſeeketh that vvhichwhich is contrary to Gods will. For it is his will that they ſhould heare Moſes and the Prophets, but not that hee ſhould ſend one from the dead to teach them.

Finally, how this place agreeth with that, Philip. 2.10. That at the name of Ieſus eueryevery knee ſhould bow, both of things in heauen, and things in earth▪ and things vnderunder the earth? It is to be vnderſtood that this is ſpoken allegorically, p. 58and the meaning thereof is, that all creatures ſhall acknowledge his power and authoritie, but not that theſe that are in heauen, or vnderunder the earth, hauehave knees wherewith to bow.

Vſe. While we liue praiſe God in our bodies.Now let vsus make our vſe and profit of this matter, and learne by this argument, that while we are in this world we keepe in thankfull remembrance the benefits which God hath giuen vsus: for if we be remoued by death, we ſhall praiſe him no more with our bodies, and therefore while we are in the world, let vsus pray to God that wee neuer liue an houre longer, than that houre wherein we may be prayſing our Lord, eyther in our thoughts and meditations, or in our ſpeeches and communications, or in our actions.

A neceſſity of death.Concerning death: Conſider firſt, that there is a neceſsitie of death laid vponupon al fleſh, wiſe men and fools, Kings and Prophets, &c. neyther the grandure of the King, nor holineſſe of the Prophet can exempt them from death.

Death interrupteth Gods ſeruice.Next, that it interrupts the ſeruice and praiſe of God, as it deſtroyes mans nature, albeit it interrupteth it onelyonly for a time, and in a part; the ſoule in the meane time prayſing God vnderunder the Altar, till that both ſoule and p. 59body meet together, and praiſe him world without end.

Lawfull to craue continuance of our life:Thirdly, that it is lawfull to craue the continuance of our life, to the end that wee may praiſe God. Would we deſire the continuance of our life, that we may continue in ſin, God forbid. Likewiſe wee may deſire death, not for being weary of temporall paine, or feare of ſhame; but with the Apoſtle, that we may be diſſolued and be with Chriſt, and be freed of the burthen of ſinne by our death. Yet in both our deſires let vsus ſubmit our ſelues to the good pleaſure of God, and ſay with our Sauiour, Thy will be done, not as I will, Luke 22.42Luke 22:42but as thou wilt.

Fourthly, wee ſee in his ſickneſſe he ſeekes the continuation of his life at Gods hands, who hath the iſſues of death in his will, and would teach vsus,2 Chron, 16.12. 2 King. 1.22 Kgs 1:2 neyther with Aza to put our truſt in the Phyſitians, neyther with Ahaziah to goe aske counſell at Beelzebub; but with good Hezekiah turne to the wall,2 Kin. 20.2,2 Kgs 20:2 and beg the prorogation of our life with Dauid from God.

Difference betweene the de…re of the godly & wickedFinally, ve ſee what ſhall be the difference betweene the deſire of the godly and the wicked, in their contrary deſires of the continuation of their life: for the wicked being tyed to p. 60the bed of ſickneſſe, craue longer life, to the end they may enioy their riches longer, and vſe, or rather abuſe them: in the meane time neuer conceiuing or nouriſhing an hope of celeſtiall good things. But the godly, that they may record fruitfully the praiſes of God in the congregation of the righteous, and preach out his praiſes: beſides, that the feare of death is in the reprobates, becauſe they ſee by it an end put to all their earthly felicities, whereas the Elect of God feare it, becauſe by it they are drawne from among men, with whom they might hauehave magnified the name of God. If ye deſire to reade any more of this ſubiect, reade the forenamed booke of Meditations, in the Meditation of death.

VERSE 6. I fainted in my mourning: I cauſe my bed eueryevery night to ſwimme, and water my couch with my teares.

THis argument is taken from the perſon of the Supplicant, which is ſet downe by hyperbolique Metaphors,The greatneſſe. expreſſing his great wearineſſe, his teares, and mourning, his ſobs and ſighing;The place. the place wherin he mourned, his bed; the meaſure, ſwimming and watering of p. 61the ſame; the time, all the night;The time. The adiūct. the adiunct thereof, the dimneſſe of his eyes, verſ. 8. and the obiect of his ſorrow, his enemies, or rather Gods enemies.

I fainted.] It may ſeeme a maruellous change in Dauid, who was a man of ſuch magnitude of minde, to bee ſo farre deiected and caſt downe, whereas hee preuailed againſt Goliah, againſt the Lyon and the Beare through fortitude and magnanimitie, and now hee is ſobbing, ſighing and weeping as a childe.It is another thing to hauehave to doe with creatures, than with the Creator. But ye muſt vnderſtand that he hath to doe with diuers perſons: when men and beaſts are his oppoſites, then hee is more then a conqueror, but when hee hath to doe with God againſt whom he ſinned, then hee is leſſe then nothing.

Contrition the firſt ſtep of repentance.Firſt, he ſaith (as the word beares by all Interpreters) he ſighed or ſobbed, which is the firſt degree of repentance, for inward contrition in the heart muſt precede all the outward ſignes of repentance, and is moſt acceptable to God, becauſe it is ſecret, and onelyonly knowne to himſelfe. And herein ſhall a Chriſtian try and diſcerne himſelfe,A perfect tryall of a reformed heart. if there neuer paſſe a ſecret cogitation of his minde, which is not accompanied with a ſob vntounto God. Hezekiah ſaid hee mourned like a Doue, Iſay 38.14▪Isa 38:14and chattered like a Swallow. p. 62Moſes ſpake nothing by his voyce, Exo. 14.15Exod 14:15and the Lord ſaid, 1 Sam. 1.131 Sam 1:13Why cryeſt thou? Anna her lips moued, but her voyce was not heard. God regards not words but thoughts.

Doctr. Sobs and ſighes are beſt ſacrifices.Next, yee ſee that ſobs and ſighes are more acceptable to God, than any ſeruice wee can doe to him: and in theſe Dauid wearied himſelfe for his ſinnes, taking ſuch paines in chaſtiſing himſelfe, and (as the Papiſts tranſlate it) he labored in his ſobbing to humble both his ſoule and his body: whereby wee ſhould learne, that this is the moſt profitable labour, when we can worke vponupon a rebellious heart, to ſubdue all our affections to the obedience of God, and mortification of the ſame.

Vſe. We ſhould take paines with our hearts.This ſhould make vsus aſhamed that we can take paines vponupon any thing, but not vponupon our owne heart: we will weary our ſelues vponupon any earthly vanitie or pleaſure, but we are wearied of the ſeruice of our God, yea, euen of the ſmalleſt point of repentance and humiliation before God. We cannot ſpend our ſelues better (ſince we muſt be ſpent vponupon ſomething) than vponupon that principall part of his ſeruice, which hee liketh beſt, that is, in chaſtiſing of our body, and mortification of our affections: for it is ſaid,Iſai. 57.15.Isa 57:15 VponUpon whom ſhall the Spirit of the Lord reſt? Ʋpon a contrite heart. Therefore wo p. 63bee to thoſe that weary themſelues in the workes of ſinne, and adde drunkennes to thirſt, Vſe Wo to ſuch as weary thēſelues in the workes of ſinne. Iſai. ….11.and can neuer be ſatisfied, nor goe to their bed till they hauehave accompliſhed ſome wickedneſſe.

In my mourning:] Firſt, he ſighed and ſobbed for his ſinne, and now hee mourneth for the ſame. Looke whereunto our follies tend? The pleaſures of ſinne euer end in diſpleaſure, for which either we muſt of neceſſity mourne in this life, or eternally in the life to come. True it is, that the reprobate, as alſo naturall and vnregenerate men ſhall poure forth many thouſand teares, for the plagues and iudgements which God layeth vponupon them, which are but the fore-runners and beginnings of their euerlaſting mourning in hell: but the mourning of the Elect preuenteth many ſorrowes which would befall them; ſo, Doctr. Mourning for ſin will keep vsus frō many other mournings Exo. 12.30.Exod 12:30if wee hauehave grace to mourne for ſinne, it will keepe vsus from many other mournings. The Egyptians had an vniuerſall mourning thorow all their houſes at the ſlaughter of their firſt borne; but if they had mourned for the wrong done to the Iſraelites, they needed not to hauehave mourned for the plague that came vponupon themſelues.

The meaſure of the mourning.I cauſed my bed ſwimme:] The meaſure of his mourning is expreſſed by the waſhing and p. 64ſwimming of his bed with teares, which indeed is an hyperbolique ſpeech, and doth expreſſe vntounto vsus the vehemency and greatneſſe of his griefe, and that he did not eſteeme light of his ſinne, Note. yea, I may affirme neuer had man greater diſpleaſure for ſo ſhort a pleaſure, as had Dauid: neyther was he in worſe caſe with God, but rather the multitude of his teares were as many ſeales of Gods fauour towards him, and of the remiſſion of his ſinnes: ſhowers be better then dewes, Vſe yet it is ſufficient if God at leaſt hath bedewed our hearts, & hath giuen vsus ſome ſignes of a penitent heart: if wee hauehave not riuers of waters to poure forth with Dauid, neyther fountaines flowing with the Magdalen, Luke 7.38. Ie…. 9.1. Luk 22 62. Let vsus lament that we cannot mourne. Mat 9.21. Iohn 20▪ 27Luke 7:38Luke 22:62Matt 9:21John 20:27Doctr. God regardeth not the quantity but quality of our repentanceDoctr. The place of our ſin ſhould be the place of our repentance. Gen▪ 3.6. Luk. 22.44. Pſal. 4.4. Amos 6.4.Gen 3:6Luke 22:44Ps 4:4Amos 6:4nor wi…h Ieremy deſire a fountaine to be in our head, nor with Peter weepe bitrerly, it will be ſufficient if we lament, that we cannot lament; and mourne that we cannot mourne; yea, if we hauehave the ſmalleſt ſobs of ſorrow and teares of compunction, it they be true and not counterfet, they will make vsus acceptable to God: for as the woman with the bloudy iſſue that touched the hemme of Chriſts garment, was no leſſe welcome to Chriſt than Thomas who put his fingers in the print of the nailes. So God looketh not at the quantity, but the ſincerity of thy repentance.

p. 65My bed:] The place of his ſinne is the place of his repentance, and ſo it ſhould be, yea, when we behold the place where wee hauehave offended, wee ſhould be pricked in the heart, and there againe craue him pardon. As Adam ſinned in the garden, and Chriſt ſweat bloudy teares in the garden; Examine your hearts vponupon your beds, and conuert vntounto the Lord; and whereas yee hauehave ſtretched forth your ſelues vponupon your bed to deuiſe euill things, Repent there, and make them Sanctuaries to God. Sanctifie by teares eueryevery place which ye hauehave polluted by ſinne: Vſe. And let vsus ſeeke Chriſt Ieſus in our bed, with the Spouſe in the Canticles, who ſaith,Cant. 3.1.Song 3:1 In my bed by night I ſought him whom my ſoule loued.

EueryEvery night: Doctr. One hours ſinne may bring many nights of paine. Ʋſe.] So one houres ſinne hath brought many nights paine, it may bee done in one houre, which cannot bee amended in all our life. Learne therefore in time to be carefull, and fall not into that ditch, out of which hardly can ye bee freed. How eaſie is it for a man to fall into a pit, but with what difficultie is he deliuered there-from?

Beware therefore in time I pray you. Adam fell in ſuch a pit by one ſinne, out of which he could neuer releaſe himſelfe. What ſhall I ſay to ſuch of you as ſpend all the night in p. 66riot, and drunkenneſſe, and whoredome, and cardes, and ſuch abhominable follies? It is Gods iudgement if ye be brought to doe penance as many nights in the bed of ſickneſſe, that your feet may be put in the ſtocks, and yee bee tied to your bed by the cords of ſickneſſe, as ye went away riotouſly with the wild Aſ…e,Ier. 2.24.Jer 2:24 till ye were taken in your Mo…e…h, and yee be brought to repent in your bed, whe…e ye would not at your boord, and bee forced …o learne a leſſon in Babel, where yee would not in S…on.

As the night is ſecret,Note. ſo ſhould the worke of thy repentance be; Repent …hou ſecretly that the Lord may reward thee openly.

EueryEvery night: Doctr. Repen…ā …e ſhould bee conſtant.Doctr. Tea…es good purgations to expell ſin.] Marke here, that repentance ſhould be conſtant, not one night▪ but eueryevery night.

And water my couch with my teares.] Teares are good purgations wherewith the Lord doth expell the noiſome humours of our corruptions (as the Phyſitian giueth medicine to purge the humours of his patient) and albeit they ſeeme bitter and ſower for the ſeaſon, yet afterward they bring forth moſt ſweet and comfortable fruits of righteouſneſſe, when it pleaſe…h God to breake vp that fountaine in a mans heart, and breake thorow the rocke p. 67of induration, then that exerciſe of repentance and mou…ning is ſo delightfull to a Chriſtian ſoule, that there is no exerciſe of his religion which will content him and giuegive ſatisfaction to his poore ſoule, if it be not ſ…aſoned with ſome ſorrow and mourning for his ſinnes: which made Saint Anguſtine to affirme in many places, that it was nor p…ſſible, that repentance could bee for grieuous ſinnes, which was dry, and not watred with many teares. It is no… ſeemly to a King to weep for his owne priuate calamities, le…t he might ſeeme to be caſt downe from his courage; but nothing more royall then to mourne for the offence of the King of Kings.

what force tears h…ue with God.Finally, ye ſhall marke in this place, what force teares hauehave with God, that they can blot out the multitude of iniquities: For if Alexander being informed of many odious crimes giuen vp by Antipater againſt his mother, anſwered that one mothers teare might blot many papers: Simil. So muſt wee perſwade our ſelues, that we being the children of God, albeit grieuous accuſations be giuen againſt vsus by our Anti-pater the deuill, yet one teare of our repentance will blot out all theſe accuſations:

p. 68VERSE 7. Mine eye is dimmed for deſpite, and ſunke in, becauſe of all mine enemies.

The fift argument from the multitude of his enemies.MIne eyes are dimmed:] The fift argument, from the multitude of his enemies, that are troubling him, when God is afflicting him; and his extraordinary feare, noted by a ſigne, dimneſſe of his eyes.

The eyes of man are made by God as two lights and windowes, by which he might behold his wondrous workes, and glorifie him in them, and by which he might ſee to direct all his actions with men.Pſal. 8.3, 4.Ps 8:3Ps 8:4 When I behold (ſaith Danid) the heauens, the worke of thine hands, (he gathers this out of his ſight) the Moone and Starres which thou haſt ordained; What is man that thou art mindfull of him? and the ſonne of man that thou viſiteſt him? The Lord for this end hath planted the eyes, but the deuill hath corrupted our ſoules, that hee maketh them inſtruments of wickedneſſe, in luſting by them euill things.2 Sam. 2.2.2 Sam 2:2 Dauid ſaw Bathſeba. The Iſraelites ſaid of the golden Calfe, Behold the gods which brought you out of Aegypt: Exod. 32.4Exod 32:4a man ſees the idoll, he bowes downe to it, he luſts p. 69after it; he ſees his neighbours wife, and commits adulterie: for as Chriſt ſaith,Mat. 5.28.Matt 5:28 He that ſees a woman and luſts after her, hath committed adultery in his heart already. Of which is ſaid,2 Pet. 2.14.2 Pet 2:14 their eyes are full of adultery. He ſees his enemie with the eye of the Ba…iliſque or Cocatrice to murther him,Prou. 6.17.Prov 6:17 and this proud eye is one of the ſixe things which the Lord abhorreth: he ſeeth his neighbours goods to luſt after them, as Achab did Naboths vineyard.1 King. 21.1, 2. Prou. 23.61 Kgs 21:11 Kgs 21:2Prov 23:6 There is an euill eye, of which Salomon ſaith, Eat not the bread of a man that hath an euill eye, he ſeeth finally to circumuent his neighbour: of which alſo Salomon, Pro. 10.10.Prov 10:10Hee that winkes with his eye, meditates deceit; and ſo, many make theſe eyes which God hath giuen them, as it were two lighted candles to let them ſee to goe to hell: and for this God hath requited them, that ſeeing their minde was blinded by the luſt of the eyes, the luſt of the fleſh,1 Ioh. 2.16▪1 John 2:16 and the pride of life; God hath ſent ſickneſſe to debilitate theſe eyes which were ſo ſharpe ſighted in the deuils ſeruice, and their luſt now ſhall cauſe them want the neceſſary ſight of their body. Doctr.Sin blindes both ſoule and body. Pro. 23.29.Prov 23:29

Sinne then blinds both body and ſoule. To whom commeth woe, blindneſſe of eyes, &c. to him that ſits long at wine. In the ſickneſſe p. 70thy ſight is ſo darkned that thou who ſaweſt thy neighbours wife, ſhalt now ſcarce know thy owne wiſe, they ſhall be blind who looke thorow the windowes: when God chaſtiſeth man for his ſinne,The right vſe of our eyes. then he grow…h pale and woe. Out of this we hauehave ſome inſtructions.

Vſe 1 Firſt, that ſeeing God hath giuen vsus the ſi…h… of our eyes, we ſhould alſo make a couenant with them (as Iob did) That we beheld not a woman in vaine.Iob 31.1.Job 31:1

2Next, that wee may learne to looke vp to heauen, and diligently ponder Gods workes with them: for when they are not well occupied in read…ng, beholding, and pondering good things, then the deuill will take occaſion to abuſe them other waies.

3Thirdly, that thou wouldſt remember that hee who planted the eye,Pſal 94▪ 16 Reu 1.14.Ps 94:16Rev 1:14 ſees moſt cleer…ly himſelfe, his eyes are like a flame of fire.

4And finally, when thou findeſt thine eyes dimme, as thou muſt confeſſe the abuſe of them, ſo thou muſt pray to God, that hee would …lluminate the eyes of thy minde to ſee his …e cy;Mat 5.8. Doct. Chriſtians can neuer lacke enemies.Matt 5:8 for Bleſſed are the pure in ſpirit, for they ſhall ſee God.

Becauſe of all mine enemies:] Firſt yee ſee, the Church and her true members neuer can want enemies, either within or without, p. 71aboue, ben…ath, and about h…r; yea, how many children the deuill hath, let a Chriſtian perſwade himſelfe, he hath as many aduerſaries. And the Lord raiſeth vp enemies againſt him for great and neceſſary cauſes. As f…rſt, 1to tr…e their patience. Secondly, 2to exerciſe their armour wherewith hee hath furniſhed them, to wit, the ſh…eld of faith,…ph. 6.16. Fo… what cauſe God raiſeth enemies … gainſt vsus. the ſword of the word, the h…me… of ſaluation, the breſt plate of righteouſneſſe, which a Chriſtian muſt put to proofe. bo h …n defending himſelfe, and offending his enemies. Thirdly, hee ra… ſeth vp enemies againſt him, 3tha… hee being ſtrictly purſued, may draw neerer to himſelfe by vnfamed repentance and true prayer, as Dauid did in all his conflicts, putting vp new ſupplications to God for his defence and deliuery. Fourthly, to correct their ſinnes, 4as the Iſraelites in Aegypt had Pharaoh, Exod 1▪ 2. Iudg. 2.3.Exod 1:2Judg 2:3in the wilderneſſe Moab, in Paleſtina the Canannites, whom God reſerued and kept to bee prickes in their ſides.…en 31.5. & …7 2. & 39.17. Iacob had his owne Laban, and Ioſeph had Potiphars wife in Aegypt, and at home his brethren.

Neither let any Chriſtian dreame that immunity and ſecurity in any place of all the world, Vſe. that he ſhall bee free of that fiery dragon,Reu. 1….4▪Rev 1:4 who doth purſue the child which the p. 72woman hath borne; but let him prepare himſelfe for ſome enemie, one or moe, who ſhall purſue him: if thou be vnderunder the ſtandard of the deuill, he will not purſue thee; but if thou be his aduerſarie, and fighteſt vnderunder the banner of Chriſt, then be aſſured hee will bend his whole forces againſt thee. Simil. The Pyrats who ſee an empty Barke ſwimming the ſea, paſſe by it: but if ſhee be loaded with pretious wares, then they will aſſault her. So if a man hauehave no grace within him, Satan paſſeth by him, as not a conuenient prey for him, but being loaded with graces, as the louelove of God, his feare, and ſuch other ſpirituall vertues, let him be perſwaded, that according as hee knowes what ſtuffe is in him, ſo will not faile to rob him of them, if in any caſe he may. What is the cauſe of the enmity, or why did Cain hate Abel? becauſe hee was righteous,Gen. 4.5. The naturall hatred betweene the ſeed of the woman and the Serpent. Gen. 3.15.Gen 4:5Gen 3:15 the other iniuſt. There is a naturall feude betwixt the ſeed of the woman, and the ſeed of the Serpent, which God hath put betweene them, and albeit they hauehave neuer done them iniury, yet they hate them deadly, becauſe their deuilliſh inclination is diſpoſed cruelly againſt them: What iniurie hath the Lambe done to the Lyon? and yet it is ſet to kill it, and thinketh the bloud thereof p. 73ſweet. The ſweet ſinging bird, what wrong doth it to the Eagle, and yet ſhe ſeekes to deuoure it? So none are in danger but Gods children, his birds, his lambs, and therefore they ſeeme moſt infortunate, for as much as all bloody murtherers are ſet againſt them.

Ʋſe 1 Art thou a Lambe? the Wolfe is going about to deuoure thee; but herein is thy comfort, the Lord is thy Shepheard, and he will protect thee.

Ʋſe 2 But if thine enemies doe riſe vp againſt thee, firſt runne to God,Counſels to a perſecuted Chriſtian. ſearch what ſin thou haſt done, and repent it.

Next, conſider, whether thou haſt deſerued their wrath, be not perſecuted as an euill doer, but hauehave that within thee, that thou maiſt ſay, what hauehave I done.

Ʋſe 3 Thirdly, repay them not with euill: If thou ſee thine enemie hungry, giuegive him meat, Rom. 12, 20Rom 12:20if hee thirſt, giuegive him drinke, for in ſo doing thou ſhalt heape coales of fire on his head. Commit vengeance to God; mine is vengeance, ſaith the Lord, Rom. 12.19.Rom 12:19and I will repay it.

Ʋſe 4 Finally, comfort thy ſelfe in this, thine enemies are Gods alſo, hee will curſe them that curſe thee. But in theſe enemies of Chriſt I marke the malice of euill men, that when God is chaſtiſing a Chriſtian for his p. 74ſinne, then they afflict that man, as the Chaldeans did Iob, Iob 1.17. The wicked adde vineger to our gall. Mat. 12.20.Job 1:17Matt 12:20they contrary to the practice of Chriſt, breake a bruſſed reede.

Next, Chriſtians are not deſtitute of their paſſions, but hauehave their owne griefes, becauſe they hauehave great enemies: they feare, but are not ſwallowed vp with feare, for God comforts them.Gen 18.2. and 32.28.Gen 18:2Gen 32:28 Iacob was afraid of Eſau his elder brother, who went about to kill him, but God ſent him to Padan-aram, and the Angell that wreſtled with him, ſaid vntounto him, Becauſe thou haſt had power with God, thou ſhalt alſo preuaile with men.

VERSE 8. Away from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping.

Dauids …iumph.THe three laſt verſes containe Dauids triumph againſt ſin and ſinfull men, and now after his dangerous battell he gets a glorious victory, and giueth out a plaine defiance, and denounceth warre to the deuill and all his children, whereby it is clearly ſeene that the ſpirituall battels of Chriſtians howſoeuer they bee ſharpe and ſoure in the beginning, Doct. yet they hauehave a ioyfull p. 75and comfortable end: They ſow in teares, A Chriſtians comfort is at the end of the ōflict. Pſal 126.5. Gen 32.26Ps 126:5Gen 32:26Doct. Anhatred of ſinne, a marke of our victory againſt ſinne. 1 Cor. 6.14.1 Cor 6:14but reape in toy. The prayers of the Elect hauehave good and comfortable anſwers. Iacob wreſtled with the Angell and night, but was bleſſed of him in the morning.

Next, obſerue that this is an vndoubted token that wee hauehave gotten victory ouer our owne ſinnes, when wee hauehave a deteſtation of ſin in others, and we ſeparate our ſelues from the workers of iniquity: For what ſociety hath light with darkneſſe? Wee muſt ſay eueryevery one of vsus, Away from me, I will hauehave no ſociety with thee, thou haſt no ſociety with God: as all the members of the body that are bound by hid ſinewes, are conioyned by an vnſpeakable louelove amongſt themſelues, but they hauehave no coniunction with any one that is cut away from them: ſo doe all the children of God,Away, a word to deuils or dogees. Doct. A Chriſtian ſhould flie the ſociety of wicked mē, euen as much as the company of de deui… who are bound by the band and vnity of one Spirit, louelove and cleaue one to another; but for the wicked, their ſoule hath no delight in them.

Away from me:] This word, Away. is a word either to a deuill, or to a dogge, depart from me: ſo that we ſhould ſo flie the ſociety of euill men, as we would doe the deuill himſelfe, or wilde beaſts. And let Princes and great men learne of Dauid, whom to chooſe p. 76to be their ſeruants, Vſe Teacheth Kings whoſe cō panies to eſchew. Pſ. 101.6, 7.Ps 101:6Ps 101:7and whom to baniſh out of their company. Let their eyes be vponupon the faithfull of the Land, that they may dwell with them, and let thoſe that walke in a perfect way ſerue them: let not deceitfull perſon dwell within their houſe, nor hee that telleth lies remaine in their ſight. But alas, it falleth out quite contrary:Num. 12.14Num 12:14 Miriam hauing the leproſie, was ſhut out of the Campe: peſtilentious men remoue to another place; but ſenſeleſſe and bruitiſh men ſeeing their houſe infected with ſinne, will ſo much the more entertaine, benefit, conuerſe, and eſteeme the doers thereof.

All ye workers of iniquity:] What ſort of ſinners we ſhould ſhunne.Hee doth not ſimply reiect all ſinners (for then hee would hauehave had none with whom hee might conuerſe, yea hee would hauehave chaſed away his owne ſelfe) but onelyonly obſtinate ſinners, ſuch in whom ſin reigneth, ſuch as make a ſport of ſin. Theſe the King cannot abide, but puts them away from his company.Simil. Leu. 13. and 12.Lev 13 So we muſt make a difference of ſinners; for as there was in the Law of Moſes a curable Leproſie and a fretting, the one diſcerned from the other; Fretting Leproſie, if it had fallen vponupon a ſtone of the houſe, it ſhould be pulled out and caſt away: ſo obſtinate and impenitent ſinners, and ſuch as reioyce in their ſinne, ſhould bee p. 77expelled from the ſociety of all men, ſpecially Princes and Nobles, and cut off as a noyſome gangrene, and the member poſſeſſed with Saint Anthonies fire, leſt they infect others.

All:] Doct. We ought not to partake with the ſins of the greateſt perſons whatſoeuer. Heb. 13.17. Dan. 3.16. Act. 4.19, 20Heb 13:17Dan 3:16Acts 4:19Acts 4:20this vniuerſall particle excludes all perſons without exception; ſo that neither muſt we comport with the ſinnes and iniquities of Princes and great men, whom otherwiſe we are commanded to obey, but in the Lord, and in none of their wicked decrees, as the three Children would not obey Nebuchadnezzar, neither of Prophets, Prieſts, or Church gouernours (as Peter and Iohn who refuſed the decrees of the Phariſies, the Arch-prieſt, and the reſt of that rabulous order) yea although they pretend viſions, as the Romane Church and their followers, who (hauing no warrant out of the holy Scriptures) thinke their name to bee a ſufficient warrant for all their edicts, although they be altogether contrary to the word of God, yea we muſt forſake our father, mother, brother, and neareſt friends, and be not compartners of their iniquitie by obeying them: For whether it be better to obey God or man, iudge yee: Acts 4.19 Mat, 10.37.Acts 4:19And hee that loueth father or mother better than him, is not worthy of him. Pſal. 45.10Ps 45:10Forget thine owne people (ſaith the Spirit) and thy fathers p. 78houſe, ſo ſhall the King hauehave pleaſure in thy beautie. And ſo of neceſſity we muſt diſclaime all ſort of ſinners and ſins, to the end we may embrace Chriſt.

Vſe. This directly conuinces ſuch ſort of people, who will bee content, yea glad to part with ſome ſort of vices, keeping in the meane time their predominant ſin, the idoll of their heart, yea to deteſt the company of innumerable wicked perſons, yet wil not depart from ſome with whom they are combined by ſome particular league, yea though they were excommunicate, of whom it is imoyned to vsus,Either quit all …ns or quit none. not bid them good ſpeed. But yee muſt either quit all or keepe all, and bid good night to the whole gariſons of the deuils army, or berake you to be a ſouldier with them. Moreouer, this vniuerſall particle, All, ſheweth vsus, that there is a great multitude that worke iniquity;Mat. 7.13. Doct. The multitude of conſenters to euill, wil not warrant our cōſciences. 1. King. 22.13.Matt 7:131 Kgs 22:13 for euen as the way is broad which leadeth to perdition, ſo there are many who walke therein; therefore yee muſt not follow the multitude in euill. Neither is that a ſufficient argument for warranting of your conſcience which the Gentleman ſaid to Michaias, All the Prophets hauehave ſaid to the King, Goe to Ramoth gilead, let your words be as theirs. But be anſwered, What euer the Lord putteth in my p. 79mouth, that will I ſpeake. And Ioſua reſolued well, Although ye would all forſake the Lord, yet I and my fathers houſe will ſerue him. Ioſ. 24.15.Josh 24:15So the multitude of tranſgreſſors, either in Churches or commonwealths, will not warrant the conſcience, as I hauehave ſaid; but rather as I may ſay with Saint Ierome, Multitudo peecantium eſt fortifi…atio errori…; A multitude of ſinners, is a ſtrengthning of error.

Ye workers:] Sinners are workers indeed, Doct. Sinnes be the workmen of the deuill Ioh 8.34.John 8:34and ſinne is a worke of the fleſh, but they are workmen to the deuill, working in bricke and cl…y to Pharaoh. H… that c…mmitteth ſinne (ſaith Chriſt) is a ſeruant to ſinne: as by the contrary, He that is borne of God ſinnes not, becauſe the ſeed of God is in him.

The worke of ſinne ſeemes pleaſant and againfull, but in the end yee ſhall find it both vnpleſant and painfull, Vſe. when you get your wages payed you from your maſter the Deuill; ye ſhall know the truth of that ſaying of the Apoſtle, The reward of ſinne is death. Rom 6.23. Ibid. 21.Rom 6:23And in another place, What hauehave ye gaine whereof now ye are aſhamed, whoſe end is death. The deuill may giuegive you the bait of preſent pleaſures, but he lets you not ſee the miſchieuous hooke lying vnderunder the bait.

Ʋſe 2 Let vsus refuſe therefore to worke any longer p. 80task vntounto Satan, and betake vsus to a better Maſter and better ſeruice, and work in the Lords vineyard.Iohn 6.27.John 6:27 Labour after that meat which periſheth not, whoſe fruits ſhall be eternall life.

Of iniquity:] Some thinke theſe to be hypocrites, as in the 41. Pſalme, verſe 7. All they that hate me, whiſper together againſt me, euen againſt me doe they imagine mine hurt. But here it imports more, when he cals them workers of iniquity. A manifeſt practice of their wicked deuices in their actions againſt Dauid, What iniquity is.for iniquity is that which is contrary to equity, and iuſtice and equity is defined by Cicero, Suum cuique tribuere, whereas iniquity is to defraud any man of his due.

Whereby yee ſee that God abhorreth all iniuries wee can doe to our neighbours, Doct. God abhorreth all iniuries done to our neighbours. 1 Ioh. 4.20. Mat. 9.13.1 John 4:20Matt 9:13and eſteemes then his ſeruice to be true, when it beginneth at our neighbours: For how can we louelove God whom we ſee not (ſaith the Apoſtle) when wee louelove not man made to the Image of God whom we ſee? And our Sauiour ſaith, I will hauehave mercy and not ſacrifice. So that he refuſeth the principall part of his ſeruice, which conſiſteth in ſacrifices, if they bee not conjoyned with mercy to our neighbours: and in Iſaiah, Iſai. 66.3.Isa 66:3he that kelleth a Bullocke or a Lambe, offers a gift as though he had killed a dogge or a p. 81ſowe; and onelyonly becauſe of their iniuries.

Woe to this ſinfull generation, Vſe. who make no conſcience, but doe all manner of iniuries to whom they may, and doe not ſpare either fatherleſſe or widow, or ſtrangers, or the gray haires, or pupils, or Orphans, and yet vaunt of their religion.Note. I wiſh rather they would profeſſe Papiſtry or Paganiſme, that their confeſſion and profeſſion might be anſwerable, and that they would either profeſſe as they liue, or liue as they profeſſe, for it is ſhame that a good faith ſhould be backed with had works.

For the Lord hath heard the voyce of my weeping.] Doctr. The neerer we draw to God, the further we muſt flee from all his enemies.The argument whereby he repelleth the wicked from his, is taken from his familiarity with God: and ſure it is, the nearer we draw to God, the further will we flee from all his enemies: what makes vsus ſuch aſſociates with the children of the Diuell, but that wee are ſtrangers to God? and when once we hauehave drawne in friendſhip and ſeruice with him, then we hate the other partie.

Next,Prayer ioyneth vsus to God. yee ſhall know that the principall mean by which we can frequent with God is Prayer, for if God giuegive vsus the Spirit of Prayer, then he giues vsus an acceſſe to the throne of his grace. Many, yea the moſt part of the world know not what prayer meaneth: others p. 82pray perfunctoriouſly and hypocritically, and their prayer turneth into ſinne.The benefit of true prayer. But happy are thoſe whom Gods moſt holy Spirit teacheth to pray, and thoſe onelyonly can pray aright.

The voyce:] There is aſcribed to prayer a voyce, Doctr. The voice of prayer more mentall then vocall.which is not ſo much vocall as mental, alwayes it hath a piercing voyce, which pierceth the heauens, and preuaileth mightily with God, and is ſo importunate, that it will not come from heauens gates till and anſwer be giuen, as Ezechias, Moſes, &c.

Of my weeping:] As Dauids prayers were not dumbe,His prayer was not dry. but had a voyce, ſo they are not dry, but full of teares: thoſe ſappy prayers be acceptable to God, which proceed not from a barren and dry heart, but from an heart well watered with the clouds of heauen, hears planted at the Riuers of waters which wee ſhould all pray after.

Hee hath this comfort that God heard his prayers, Doct. Our prayers in faith will ſurely be heard.not that he heard them wit eares, as he who planted the eares doth heare, but hee heard his praier, when he granted & yeelded to his petition. And this is a great prouocation to vsus, to make vsus pray in faith, and then wee may perſwade our ſelues God wil heare them. Thinke ye not that a mother will diſcerne the voyce, Simil. but much more the weeping of her p. 83owne childe, nad the Ewe diſcerne the bleating of her owne lambe amongſt a thouſand; and will not God regard the praier of his own childe being in affliction? Vſe. And this certaintie that we hauehave to be heard, ſhould hearten vsus all to pray. Whomſoeuer Chriſt cured, he aſked if they beleeued, & then ſaid,Mat. 9.29. Marke 7.9.Matt 9:29Mark 7:9 Be it to thee according to thy faith. And again, I ſaw not greater faith in Iſrael. It is then ſuperfluous to pray except thou beleeue.

Infidelitie is the cauſe why we lacke many good things, Vſe. Diſtruſt is the cauſe we receiue nothing from God.for wee doe God great iniury in vttering forth words to him, when eyther we doubt of his power, that he cannot, or of his louelove, that he will not beſtow good things neceſſary to vsus.

Verse 9. The Lord hath heard my petition: the Lord will receiue my prayer.

Why he repeateth three times that he was heard.HE repeats the hearing of his prayer three times, for two cauſes. Firſt, to let vsus ſee how frequently he vſed the exerciſe of praier; for he diuide the day in three, Morning noon, and at euening tide did I call vponupon thee: and the night in three; for he beganne the night with prayer, I aroſe at midnight, and called vponupon thee, p. 84and he preuented the breake of day and the morning watch. 2Secondly, that by his threefold repetition, he might perſwade himſelfe of the acceptation of his prayers, that they were heard of God, which is a great matter: for God heareth not ſinners, Ioh. 9.31.John 9:31but If any be a worſhipper of God, and doth his will, him heareth he: then if the Lord heare our ſuifs & grant them, Vſe. we may perſwade our ſelues that we are in his fauour.Eſter. 7. When Heſter obtained her ſuite at Ahaſhueroſh, it was an argument ſhe was acceptable to him: So is it with vsus in our petitions to God.

VERSE. 10. All mine enemies ſhall be confounded, and ſore vexed: they ſhall be turned backe and put to ſhame ſuddenly.

THis is a Prophecie of the finall extirpation of his enemies, Doctr. The Churches enemies will not proſper.albeit it is to be vnderſtood, that Dauid was not of a vindicatiue ſpirit, that he had malice againſt Simei, Saul or Doeg, for the particular wrongs hee receiued from them, yet becauſe they were enemies to Gods counſell in his promotion, he triumpheth ouer them, whereby p. 85by wee may learne to abandon our affections in our particular quarrels, Doct. We ought in our own quartels to bee mercifull, but ſharpe in the quarels of God. Numb. 12.3.Num 12:3that wee may affirme before God and the world, wee can be content to pardon whatſoeuer iniury done to our ſelues, & labor to be as vvas Moſes, the meekeſt man in the world, in our own particular, but moſt ſharp in reuēging wrongs done to God. It ſhould teach Prince & Preachers to imitate this Prince and Prophet, to ſharpen the edge of their ſword & tongue againſt Gods enemies, & namely theſe diueliſh Ieſuites and factions Papiſts, & to forget their own particulars againſt any ſo far as they may.

But in this his Propheſie, it is moſt remarkable what ſhall be the end of all the enemies of Gods Church; whatſoeuer they be, either Kings, Balaamites, Baalites, Iulians, Turkes, Papiſts, they ſhall be confounded and ouerthrowne, and ſhall be ſhamefull ſpectacles of the iudgement of God, as Pharo, Saul, Achab, Iezabel, Herod, Iulian: there is no man breathing that ſets him againſt that truth of God, that ſhall eſcape ſhame in this world,Let Perſecutors learne by the examples of their Prodeceſſors. & eternal cōdemnation in the world to come, without repētance. But the examples of our Predeceſſors wil not learn this future age to be wiſe, and therefore they ſhall inherit ſhame for a reward of their hoſtility againſt Gods Church, p. 86except they repent. But ſhame cannot befall Gods Children, they ſhall neuer be aſhamed; for albeit they commit oftentimes things ſhamefull, yet their repentance blots them away.

Suddenly.] Doct. Sudden Iudgemēts are the greateſt are the greateſt iudgemēts. Dan. 5.30. Mat. 24.38Dan 5:30Matt 24:38This is an amplification of their iudgement, that it commeth ſuddenly vnlooked for, as befell Beltazar; for when God giueth men time to repent it is happy, but when hee taketh them in their ſinne, then they are moſt miſerable, as thoſe in the firſt world, they were eating, and drinking, marying, and giuing in mariage, when the floud came. The Lord help vsus, and keepe vsus from ſuch ſuddenties, which may take vsus in our ſinnes, but that we may be prepared with the fiue wiſe Virgins,Mat 25.10.Matt 25:10 whenſoeuer our Bridegroome ſhall come to call vsus: To whom, with the Father, and the holy Spirit, be all praiſe, honour, and glory, world without end. Amen.

FINIS.