The saints sacrifice: or, a commentary on the CXVI. Psalm Which is, a gratulatory psalm, for deliverance from deadly distress. By William Gouge, D.D.The saints sacrifice: or, a commentarie on the CXVI. Psalme Which is, a gratulatory psalme, for deliverance from deadly distresse. By William Gouge, D.D.
William Gouge 1578–1653London: printed by George Miller for Edward Brewster, 1632
[16], 294, [10] p. · 94k words · STC 12125 · ESTC S103308
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2 Solemn vows consist of many bonds. There is in them, 1 The bond of a good intention, yea and motion of the Holy Ghost. Such intentions and motions must not be suffered to vanish away in vain. 2 The bond of a single 1promise, which bindeth the conscience to performance. 3 The bond of an obtestation, and taking God to witness. Now a three fold cord is not quickly broken, (Eccles. 4. 1•.) Better were it not to vow what thou doest, then not to do what thou vowest.
2 Solemne vowes consist of many bonds. There is in them, 1 The bond of a good intention, yea and motion of the Holy Ghost. Such intentions and motions must not be suffered to vanish away in vaine. 2 The bond of a single 1promise, which bindeth the conscience to performance. 3 The bond of an obtestation, and taking God to witnesse. Now a three fold cord is not quickly broken, (Eccles. 4. 1•.) Better were it not to vow what thou doest, then not to doe what thou vowest.
1Melius suerat to non vovisse & sacere, quam vovere & non sacere Amb. lib ad virg. de vot. ••. Humiliation for breach of vows.Melius suerat to non vovisse & sacere, quam vovere & non sacere Amb. lib ad virg. de vot. ••. Humiliation for breach of vowes.
• What matter of humiliation is here ministered unto us for breaking this strong cord, for mocking God by our too much carelessness in keeping our vows, yea and impious profaneness in breaking them? Who hath not cause to be much humbled in this respect? Some (it may be) will say, we never made any vows: and therefore cannot be guilty of breaking vows. Let such consider that most sacred vow which every of us made in Baptism. Let them consider the like sacred vows made and renewed so oft as we have celebrated the Lords Supper. Let them consider the solemn vows that we have made in days of humiliation and fast. Let them also consider the public vows which in the assembly of Saints have week after week been made. And as for
others which are more conscionable in their duty, let us consider the private vows which in our daily prayers we make, especially those which upon some heinous sins lying heavy upon our conscience, in sickness or any other distress, in earnest desire of some special blessing, we have vowed. Consider these and other vows whereby we have fast bound our selves to the Lord, and we shall see that the
Lord hath cause enough to account us all sons of Belial, refractary children, that will be kept under no yoke, no not under those yokes that we have voluntarily put upon our own necks. We come in this respect too near to them, who say, against the Lord and against his Anointed, Let us break
their bonds asunder, and cast away their cords from us. Thus do we justly deserve that God should disannul his promise and covenant of mercy and grace with us. Let these things
⟨p. 192⟩
be laid close to our consciences, that the wounds thereof may humble us, and being penitently humbled, we may earnestly crave mercy and pardon for this sin especially. Sins against the third commandment, as blasphemy, perjury, and breach of vows, pierce deep into a sensible conscience. But though they make deep wounds, yet is there sufficient virtue in the blood of Christ to heal them: The
blood of Christ cleanseth from all sin. Apply that precious blood to the wounds of thy soul. Seeing that which is past and done, cannot be recalled and undone, it is not meet that the wounds of thy conscience should continually be kept open, till all the life thereof be clean wasted. Therefore in craving pardon for this sin, believe that it is pardoned:
• What matter of humiliation is here ministred unto us for breaking this strong cord, for mocking God by our too much carelesnesse in keeping our vowes, yea and impious profanesse in breaking them? Who hath not cause to bee much humbled in this respect? Some (it may bee) will say, we never made any vowes: and therefore cannot be guilty of breaking vowes. Let such consider that most sacred vow which every of us made in Baptisme. Let them consider the like sacred vowes made and renewed so oft as we have celebrated the Lords Supper. Let them consider the solemne vows that we have made in daies of humiliation and fast. Let them also consider the publike vowes which in the assembly of Saints have weeke after weeke beene made. And as for 1others which are more conscionable in their duty, let us consider the private vowes which in our daily prayers we make, especially those which upon some hainous sinnes lying heavy upon our conscience, in sicknesse or any other distresse, in earnest desire of some speciall blessing, we have vowed. Consider these and other vowes whereby we have fast bound our selves to the Lord, and we shall see that the 2Lord hath cause enough to account vs all sonnes of Beliall, refractary children, that wilbe kept under no yoke, no not under those yokes that we have voluntarily put upon our own neckes. We come in this respect too neare to them, who say, against the Lord and against his Annointed, Let us breake 3their bonds asunder, and cast away their cords from us. Thus doe we justly deserve that God should disanull his promise and covenant of mercy and grace with us. Let these things ⟨p. 192⟩be laid close to our consciences, that the wounds thereof may humble us, and being penitently humbled, we may earnestly crave mercy and pardon for this sin especially. Sinnes against the third commandement, as blasphemy, perjury, and breach of vowes, pierce deepe into a sensible conscience. But though they make deepe wounds, yet is there sufficient vertue in the bloud of Christ to heale them: The 4bloud of Christ cleanseth from all sinne. Apply that precious bloud to the wounds of thy soule. Seeing that which is past and done, cannot be recalled and undone, it is not meet that the wounds of thy conscience should continually be kept open, till all the life thereof be cleane wasted. Therefore in craving pardon for this sinne, beleeve that it is pardoned:
1Surrexi, reditis• Deo quotidianis votis ire caper amus, &c. Aug. de Ord. l. 1. c. •.
2[Greek or Hebrew] absq, •ugo.〈non-Latin alphabet〉 absq, •ugo.
1 On those vows whereunto by virtue of thy Christian profession thou art bound, being solemnly made at thy Baptism, at receiving the Lords Supper, and in public prayer, oft and seriously meditate, day and night, when thou liest down, and when thou risest up, when thou tarriest at home, and when thou goest abroad, especially when thou undertakest any duty of piety, and art about in prayer to present thy self before God; but most of all when thou art present at others Baptism, and hearest the very vow which thou thy self madest before God. Frequent meditation on vows, is an especial means to keep them fresh in memory: a fresh remembrance of them putteth life into the conscience, and maketh it sensible: a quick and sensible conscience is afraid of wounds. Fear of wounds makes careful in avoiding the things which make wounds: as breach of vows doth. This therefore must needs be a good help for keeping vows, and performing them.
1 On those vowes whereunto by vertue of thy Christian profession thou art bound, being solemnly made at thy Baptisme, at receiving the Lords Supper, and in publike prayer, oft and seriously meditate, day and night, when thou liest downe, and when thou risest up, when thou tariest at home, and when thou goest abroad, especially when thou undertakest any duty of piety, and art about in prayer to present thy selfe before God; but most of all when thou art present at others Baptisme, and hearest the very vow which thou thy selfe mad'st before God. Frequent meditation on vowes, is an especiall meanes to keep them fresh in memory: a fresh remembrance of them putteth life into the conscience, and maketh it sensible: a quick and sensible conscience is afraid of wounds. Feare of wounds makes carefull in avoiding the things which make wounds: as breach of vowes doth. This therefore must needes bee a good helpe for keeping vowes, and performing them.
2 Oft renew thy vows, and so bind thy self again and again thereto. A vow renewed is as new made. Men use ⟨p. 193⟩to be very tender of their vows, when they are new made, or while they remain fresh: as they are of a new suit of apparel, or of their linen while it is clean and neat.
2 Oft renew thy vowes, and so bind thy selfe againe and againe thereto. A vow renewed is as new made. Men use ⟨p. 193⟩to be very tender of their vowes, when they are new made, or while they remaine fresh: as they are of a new sute of apparell, or of their linnen while it is cleane and neate.
This direction of renewing vows is to be applied to vows of necessary and bounden duties. But if vows made be of such circumstances as are not necessary, yet very difficult, and cannot easily be performed, and much trouble and 1entangle the conscience, then, they being through weakness broken, the wisest and safest course is earnestly to crave pardon (as we heard before) for that which is past, and to take heed of the like folly, in ensnaring our selves for the time to come. If a thing be preposterously done, rashness is rather to be redressed then the promise performed.
This direction of renewing vowes is to be applied to vowes of necessary and bounden duties. But if vowes made be of such circumstances as are not necessary, yet very difficult, and cannot easily be performed, and much trouble and 1entangle the conscience, then, they being thorow weakenesse broken, the wisest and safest course is earnestly to crave pardon (as we heard before) for that which is past, and to take heed of the like folly, in ensnaring our selves for the time to come. If a thing be preposterously done, rashnesse is rather to be redressed then the promise performed.
1Si praeproperè sa ct•• fuerit, magis est corrigenda •emeritus, quam persolvenda promissio. Aug. Epist. 45. ad Arment.
3 When thou art tempted to a sin, bring that sin to the touchstone of thy vows, and try whether it be not against them. This trial will be a means to make thee think of thy vows, and to be more careful in keeping them, and in resisting temptations against them. When the Rechabites 1were tempted to drink wine, they considered that it was against an ancient vow, and thereupon were restrained from doing it. They were not ignorant of the damage of breaking vows.
3 When thou art tempted to a sinne, bring that sinne to the touchstone of thy vowes, and try whether it be not against them. This triall wilbe a meanes to make thee think of thy vowes, and to be more carefull in keeping them, and in resisting temptations against them. When the Rechabites 1were tempted to drinke wine, they considered that it was against an ancient vow, and thereupon were restrained from doing it. They were not ignorant of the damage of breaking vowes.
1Object. If there be such danger in breaking vows, it will be a mans safest course not to vow at all.
1Object. If there bee such danger in breaking vowes, it wilbe a mans safest course not to vow at all.
1Danger in breaking vows no sufficient cause to keep from making vows Pro. 28. 9.Danger in breaking vowes no sufficient cause to keepe from making vowes Pro. 28. 9.
An. This is no good consequence: For, a good thing is not therefore to be wholly omitted, because there is danger in an ill performing of it, or in a careless neglect of prosecuting that which is begun. He that turneth away his care from hearing the law, even his prayer shall be abomination. Is it therefore the safest not to pray at all? Fie upon such a consequence. The just consequence to be thereupon inferred is this, Therefore turn thine care to the law and so pray. Such a consequence from such a ground doth the Apostle make: for where he had said, Whosoever, shall eat the bread, and 1drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, He addeth as a just consequence following thereupon, Let a man examine himself, and so let him ⟨p. 194⟩eat of that bread, and drink of that cup. He saith not, let him forbear to come to the Lords Table. In like manner the danger and damage of breaking vows ought not to restrain us from making needful and useful vows: but it ought to make us careful and conscionable in performing them.
An. This is no good consequence: For, a good thing is not therefore to be wholly omitted, because there is danger in an ill performing of it, or in a carelesse neglect of prosecuting that which is begun. He that turneth away his care from hearing the law, even his prayer shalbe abomination. Is it therefore the safest not to pray at all? Fie upon such a consequence. The just consequence to be thereupon inferred is this, Therefore turne thine care to the law and so pray. Such a consequence from such a ground doth the Apostle make: for where hee had said, Whosoever, shall eate the bread, and 1drinke the cup of the Lord unworthily, shalbe guilty of the body and bloud of the Lord, Hee addeth as a just consequence following thereupon, Let a man examine himselfe, and so let him ⟨p. 194⟩eat of that bread, and drinke of that cup. He saith not, let him forbeare to come to the Lords Table. In like manner the danger and dammage of breaking vowes ought not to restraine us from making needfull and usefull vowes: but it ought to make us carefull and conscionable in performing them.
4 Concerning voluntary vows, that thou mayest with comfort, confidence, and good conscience perform them; be very wary and▪ well advised in making them. Be not rash 1with thy mouth, and let not thine heart be hasty to utter any thing before God. In nothing doth rashness sooner cause repentance then in this. Wherefore for an advised making of vows,
4 Concerning voluntary vowes, that thou maist with comfort, confidence, and good conscience performe them; be very warie and▪ well advised in making them. Be not rash 1with thy mouth, and let not thine heart be hasty to utter any thing before God. In nothing doth rashnesse sooner cause repentance then in this. Wherefore for an advised making of vowes,
11 Consider what moveth thee to vow: what is the ground and occasion thereof. As an oath must not be taken without a just and weighty cause: so nor a vow made. A vow is a matter of much moment.
1Direction for making vowsDirection for making vowes
12 Take a view of thy condition, whether thou art in place, and hast power to make the vow which thou inte• didst: and whether thou art not under such authority as may keep thee from performing it: If thou be in such subjection, how canst thou say, I will pay my vows.
12 Take a view of thy condition, whether thou art in place, and hast power to make the vow which thou inte• dest: and whether thou art not under such authority as may keepe thee from performing it: If thou be in such subjection, how canst thou say, I will pay my vowes.
1Quae possunt & de•ent voveri docet. Aug. Enar. in Psal. 75.
3 Examine the matter which thou art about to vow, and be sure that it be such a thing as thou mayest lawfully, and can•• comfortably perform. Otherwise thou bringest thy self into a labyrinth. For, the making of a vow bindeth a ma• to performance: performance of an evil vow bindeth a man to judgement. Thus he that voweth an evil thing, is as he that holdeth a dog by the ears. He knoweth not whether to turn.
3 Examine the matter which thou art about to vow, and be sure that it be such a thing as thou maist lawfully, and can•• comfortably performe. Otherwise thou bringest thy selfe into a laborinth. For, the making of a vow bindeth a ma• to performance: performance of an evill vow bindeth a man to judgement. Thus he that voweth an evill thing, is as he that holdeth a dog by the eares. He knoweth not whether to turne.
4 Search thy heart, and see how that stands affected: whether there be in thee a single, simple, full, resolved purpose to perform what thou vowest. An invincible resolution is an especial means to make good what is vowed.
4 Search thy heart, and see how that stands affected: whether there be in thee a single, simple, full, resolved purpose to performe what thou vowest. An invincible resolution is an especiall meanes to make good what is vowed.
5 Make thy vow with confidence on the assistance of Gods Spirit to enable thee to keep it▪ suspecting thine own 1weakness. Peters purpose was questionless sincere: and ⟨p. 195⟩his resolution was good. But self-confidence was his fault. 2He presumed too much upon his own ability: which that he might the better discern, he was left to himself. Ye cannot accomplish such matters by your own strength. Ye will fail if ye presume of your selves. But if ye rest on him to whom you vow, vow in the name of God, and ye shall assuredly perform it.
5 Make thy vow with confidence on the assistance of Gods Spirit to enable thee to keepe it▪ suspecting thine own 1weakenesse. Peters purpose was questionlesse sincere: and ⟨p. 195⟩his resolution was good. But selfe-confidence was his fault. 2He presumed too much upon his owne ability: which that he might the better discerne, he was left to himselfe. Ye cannot accomplish such matters by your owne strength. Ye will faile if ye presume of your selves. But if ye rest on him to whom you vow, vow in the name of God, and ye shall assuredly performe it.
