the best insight into the Lawe of GOD hath the greatest sight of his sinne and of his misery and is most humbled and most stirred vp to seeke to God for mercy And they which haue least knowledge of the Lawe know least of their sinnes and miserie and are most prowd and least humbled neither can they truely repent For as a sicke man is then most dangerously sicke when hee hath no feeling of his sickenesse so a sinner is then in greatest misery when hee thinketh himselfe to bee no sinner Such a one is farre off from mourning and sorrowing for sinne from turning from them and returning to God Seeing he taketh himselfe to be in good case and to stand in need of no repentance And such were the Pharises in the dayes of CHRIST whom he reprooued Matth. 9.12 The whole neede not the Physition but those that are sicke I came not to call the righteous but sinners to repentance And done this euill in thy sight SInne may well be called an euill because it is the cause of all euill both in soule and body for al iudgement plague and punishmnnts be but the fruits that come of sinne sicknesse pouerty plague pestilence shame warre all iudgements be the fruits of sinne Secondly because sin doth displease God and offendeth his Maiestie therefore it is called an Euill of all euills Thirdly because this euill of sin infects heauen and earth and brings euill to all the creatures of God vnder heauen Vse Well seeing sin is an euil it displeaseth God it brings all euill and all manner of plagues and punishment yea eternall death in the world to come and seeing it infects heauen and earth with the poyson of it how should we hate abhorre sin quake at it be afraid to commit that which is the cause of all other euilles But alas though sin be a fearefull euill yea the cause of all euill yet we see men are not affaid of sin they quake not at it they shun it not yea they which doe feare fire and water the plague and pestilence yet dare bee doing and tampering with sin as if there were no euill nor danger in it but if we be wise let vs flie sin aboue all other euils whatsoeuer and in so doing if we flie this euill of sin we shal preuent many other iudgements and euills which are the fruits of sin In thy sight or before thine eyes As if Dauid should haue saide O Lord my God though I did commit adultery neuer so closely and caused Vrias secretly to be slaine yet alas I see all I did was manifest before thine eies and could not be hidden from thy sight Doctrine Men sinne before God Howsoeuer men and women sin neuer so closely secretly yet they sin before the face of the Lord euen in his eyes and vnder his nose the Lord standing by and looking on them neither distance of place nor secret corner neither darkenesse of the night nor any deuice and shift of man whatsoeuer is able to couer our sins from Gods eies Psal 139. Hebr. 4.13 there is no creature which is not manifest in his sight but all things are naked and open before his eyes with whom wee haue to do It is true indeed it is an casie matter to bleare the eyes of man to sin so closely and cunningly that no man shall know it in some secret corner in some darke night to steale lie commit adultery but although all men and Angels be ignorant yet our most secret euilles and sinnes are all naked vnto the Lords eies Vse 1 Oh that all men could be perswaded of this doctrine that we euer sin in the Lords sight when wee lie steale commit adultery then doth the Lord sees vs his fiery eies behold vs and the Lord euen then stands at our elbowes and lookes vpon vs How would this be a blessed meanes to bridle men and to restraine them from many secret and hidden sinnes What man durst be so bold and desperate to cut a purse when hee sees the Iudges eye set on him and beholdeth him And what man is so desperate that durst steale lie commit adultery if he knew that the all-seeing and piercing eyes of Almightie GOD did beholde him and looke on him This doth the Lord GOD tell the seuen Churches of Asia in euery Epistle Philip. 4. Reuel 3. I know thy workes O then let the remembrance of this make vs watchfull and wary to looke vnto all our wayes to liue as euer in Gods presence Vse 2 Here is matter of comfort and incouragement vnto the children of GOD for as the Lord sees and beholdeth all the euills and sins of men and women to iudge and to punish them al is naked to his piercing and all-seeing eyes so likewise all our good deeds and vertues are knowne and seene of God I know thy workes all thou dost both good and bad I know all Now then if the Lord do take knowledge of all our workes and sees them yea there is nothing we doe but it is manifest in his eies we know he is a bountifull God and plentifully rewards all that loue and feare him yea he will not leaue a cup of colde water without a reward O then let vs proceede and abound in good workes in knowledge faith repentance patience obedience humilitie zeale loue c. for the Lord knowes and sees all and will not let any one good work go vnrewarded Now followes the second part of the Verse containing a reason why the Prophet Dauid did thus acknowledge and confesse his sins and humbled himselfe for them namely that by this meanes hee might cleare the Lord of all iniustice and hard dealing in word or deede as if hee should haue said O Lord I confesse that seeing I haue so grieuously sinned against thee and so fowly committed euill in thy sight there is no cause why I should so much as accuse thee of the least cruelty iniustice or hard dealing with me either in thy terrible threatnings by thy seruant Nathan or thy righteous iudgement in taking away the childe conceiued in adultery for I acknowledge that I haue deserued farre more grieuous plagues and punishments for this my vile and grieuous sin And therefore by this my confession I doe cleere thee O Lord of all iniustice and cruell dealing condemne my selfe to be worthy of farre more grieuous iudgements and punishments for my sins so as all the world may see and know that thou art most iust in al thy threatnings denounced against sin and most pure and righteous in al thy iudgemēts fatherly chasticements That thou maiest be iust That is that thou maist be known iust in thy workes and all the world may see and know that there is great and iust cause of thy threatnings against sin and sinners Now what these speeches were and the iudgements threatned against Dauid looke in the second of Samuel chapter 12. verse 10. First that the Sword should neuer depart
laine a long time in his filthy sinnes and neuer sought vnto God for mercy but being awaked by the reprehension of Nathan now he cries for mercy The Prodigall sonne a true paterne for all sinners he neuer seeks to his Father till he was in extreame misery and then he saith I will goe to my Father Luke 15. so the prowd Pharise neuer begges for mercy for he felt no want of it And the Church of Laodicea Knew not that shee was miserable poore Reu. 3.10 blind and naked For how can a man repent of that hee is ignorant of Sinnes committed can not be repented of till men see them and know them nay not barely to know them but to know the hainousnesse of them and the curse of God due vnto them so as a man may take it to heart and be troubled for his sins Dauid thogh a Prophet of the Lord yea a man after GODS owne heart yet lay a long time in sinne without repeÌ„tance because he did not weigh and consider with himselfe what hee had done And therfore in the word of God the Lord oftentimes calles vpon men to consider their waies to know their sinnes and the curse of God due vnto them Ier. 3.13 Know thy sins O Ierusalem Zeph. 2.1 2. Fanne your selues Lam. 3.40 O let vs search and trie our waies and turne vnto the Lord. Vse 1 Here we may see the maine cause why there is so little faith true repentance in the world why men are no more humbled for their sinnes do not repent for them poore souls they know not that they doe euill They either cannot or doe not search themselues Lam. 3.40 they neuer call their hearts to account Now then going on in security seeing and fearing no danger Alas how should they repent how should they turne to God For if thou couldest see the misery of thy soule and thy wofull estate by reason of sin if thou couldest see the number and greatnes of thy sinnes Oh thou wouldest euen tremble for feare and wonder at thy woful estate But alas most men are like a man that trauels in the night ouer a narrow bridge which is verie dangerous and vnder it runneth a bottomlesse gulfe so as if he fall he cannot escape but must needs perish And therfore in the darke night seeing not the danger hee feareth it not But let him goe that way in the morning he will wonder that euer he was so madde and desperate to go that way and will neuer venture that way againe So many poore blinde ignorant soules when they haue runne headlong in sinne al their daies and passed their vncertaine life in ignorance profanenesse and manifolde sinnes posting to Hell and damnation not seeing the curse of GOD that doth hang ouer their heads they feare nothing but runne on headlong into all sinnes But if it please the Lord to open their eyes to see their sinnes and the Iudgements of God due vnto them Oh they do wonder at their owne extreame folly and Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this Doctrine doe not lightly passe it ouer but esteeme it as a blessed trueth of GOD. Christ saith Lake 13.5 Except ye repent ye shall allperish And for a man to see his sinnes the greatnesse and grieuousnesse of them it is the first steppe vnto repentance So that we see heere who they are that doe repent and shall be saued euen such as see their sinnes their wofull miserie and the wretched estate wherein they are and which doe most earnestly hunger and thirst after mercie in Christ Iesus Well then let mee aske thee this Question or rather demaund it of thine owne soule Didst thou euer see thy wofull miserie the wretched estate wherein thou arte by reason of sinne what a miserable sinner thou art by nature out of the fauour of God in the state of damnation in extreme danger for euer to be damned and to loose thy owne Soule Didst thou euer find thy selfe to stand in need of Gods mercie for the pardon of thy sinnes and extreme want of Christs bloud to saue thy Soule Hast thou felt thy hart wounded and bruised for thy sinnes that thy soule is euen sicke with sinne Didst thou euer thirst after GODS mercie in Christ aboue all the world so as thou hast with sighes and groanes yea with teares begged Gods mercie on thy knees as for life and death Io. 7.37 Esay 55.1 2. Esay 66.2 If thou hast not found and felt these things in thee in some measure thy case is dangerous and fearefull thou neuer yet didst truely repent the mercie of God belongs not vnto thee Vse 2 O then it is a singular fauour of God when he doth open a mans eies to see his misery to finde himselfe to stand in need of GODS mercy and extreame want of Christs bloud to saue his soule This is the beginning of all grace to feele the want of grace Dauid if the Lord had noâ— rowzed him out of his dead sinne wherein he lay a long time he might haue died and perished in it And therefore this should teach vs all to pray to God that he would in mercy open our eyes that we might see our sins and feele our miseries and that wee may see wee stand in extreame neede of Gods mercy and the contrary is a fearefull plague and iudgement of God for men to lie and snort in sinne without remorce of conscience without the sence and feeling of sinne or want of mercy this Dauid now knew by wofull experience that if hee had died without repentance he had perished of all diseases they bee most dangerous which bee least felt as a lâ—thargy or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for then the hart is hardned and he makes no account of Gods mercy A man that thinkes he is well enough wil scorne the Physition so those blinde sinners that thinke they are wel enough and feele no want of mercy of all men they are to be pittied they be in a most dangerous state and condition And therefore we see it a great blessing of God to be told of our sinnes to bee reprooued for them that so seeing them and the danger of them wee may seeke to GOD for mercy Doctr. 2 Hence we learne that the first step to heauen Sâ—â—â—◠〈…〉 of 〈◊〉 man and the beginning of true repentance is this for a man to bee grieued for his sins to be wounded in conscience for them for till a man see his sinnes and feele the burthen of them and feare the curse of GOD due vnto them he will neuer repent and seeke the pardon of them 2. Cor. 7.10 Matth. 26. Luke 18.13 This is that godly sorrow that leadeth to tepentance neuer to be repented of Vse 1 If this compunction and pricke of the heart
all men do by nature that when sin is committed done and past they shall neuer be called to account for the same But alas no length of time can we are sin away if it bee not taken away by true and vnfained Repentance Yea the sinnes of our youth which many yeares agoe wee haue committed if now in time we do not repent and stop the mouth of the same shall stand vp as new and fresh against vs as the first houre we committed them Oh that we could be wise to thinke vpon these things Our selues waxe old our bodies are declining to the graue and will we take no paines to weare away our sinnes but to let them stand in their strength against vs This weare a great folly Let men therfore thinke of this betimes there is no going to Heauen with dry eyes or beds of downe Now if this poore worke of mine may finde entertainment with thee I shall so much the more be encouraged to take paines in this kinde vpon other places of Scripture as vpon the first Psalme which thou maist shortly expect And withall may helpe thee forward to this necessary duty of Repentance I haue thē my desire giue the praise to him from whom all good commeth who worketh in vs both the will the deed to whom be praise and honour for euer and euer AMEN Thine in the Lord Iesus SAMVEL SMITH The Table of the principall Doctrines briefly handled in this Booke Out of the Title of the Psalme Page 1. 2. 3. Doct. 1. Singing of Psalmes an ancient practise in the Church of God page 6. Doct. 2. A Childe of God may fall after hee is effectually called Page 16. Doct. 3. The word preached the ordinary meanes to beget Faith and Repentance page 21. Doct. 4. A fearful thing to liue in sin without repentance pag. 25. Doct. 5. Ministers must reproue the greatest personages pag. 30. Doct. 6. Men must bee charged with their speciall sins pag. 38. Doct. 7. Chaste speech taught of God page 42. Doct. 8. The godly respect more the glory of God then their owne credit page 44. Doct. 9. The strongest may fall page 46. VERSE I. Doct. 1. Sight of sin the first step to repentance page 52. Doct. 2. Sorrow for sinne note of a godly man page 58. Doct. 3. Mercie is chiefly to bee sought for page 61. Doct. 4. God alone is to be prayed vnto page 66. Doct. 5. Experience of former fauour assureth of future page 71 Doct. 6. The mercy of God emboldens sinners to come vnto him Page 74. Doct. 7. Gods mercy mans merit page 79. Doct. 8. The nature of sin p. 83 Doct. 9. God a God of mercie Page 85. Doct. 10. The Lord keepes a book of all our sinnes page 89. VERSE 2. Doct. 1. A wounded conscience can finde no rest but onely in Christ page 98 Doct. 2. Difference betwixt the sorrow of the godly and the wicked page 102 Doct. 3. Sinne defiles a Man page 106 Doct. 4. Hard matter to be clensed from the pollution of sin p. 110 Doct. 5. Bloud of Christ alone doth wash away sinne page 114. VEERS 3. Doct. 1. Confession euer goes before remission pag. 120 Doct. 2. An accusing conscience the meanes to bring men to repentance pag. 141 Doct. 3. Necessary duty to call our sins to account pag. 139. Doct. 4. Sinne once knowne doth euer accuse till it be pardoned pag. 145 Doct. 5. Sinne neuer goes alone pag. 149 VERSE 4. Doct. 1. A mans sins are open before God pag. 155 Doct. 2. What sorrow it is that accompanies repentance pag. 160 Doct. 3. Note of a penitent person not to excuse his sin pag. 166 Doct. 4. God alone can forgiue sinnes pag. 171 Doct. 5. Acknowledgement of partitular sinnes required in true repentance pag. 180 Doct. 6. Men sin before God p. 187 Doct. 7. The Lord maketh good vse of our consciences pag. 191 Doct. 8. God is euer iust in his iudgements pag. 195. 202 VERSE 5. Doct. 1. A man doth neuer truely repent till hee come to know his owne nature pag. 210 Doct. 2. No man is borne by nature the child of God pag. 211 Doct. 3. Godly parents beget sinfull children pag. 217 VERSE 6. Doct. 1. True knowledge of God workes true humility pag. 224 Doct. 2. A sanctified heart the greatest blessing of God p. 231 Doct. 3. Sinne is but a lying vanity pag. 233 Doct. 4. A fearefull thing to sin against knowledge pag. 237 Doct. 5. Heauenly wisedome the gift of Gods spirit pag. 244 VERSE 7. Doct. 1. Pardon of sin the greatest mercy pag. 249 Doct. 2. Sin is infectious pag. 253 Doct. 3. The ceremonies vnder the law were but to lead vs to Christ pag. 255 Doct 4. Christs bloud alone doth purge our sinnes pag. 256 Doct. 5. Situation to be sought for onely in Christ pag. 260 Doct. 6. Sin defiles a man p. 265 Doct. 7. Naturall men their estate Described pag. 269 VERSE 8. Doct. 1. Assurance of the pardon of sins may be attained pag. 282 Doct. 2. Mans testimony of the remission of sins is nothing without the testimony of Gods spirit pag. 285 Doct. 3. Ministery of the word meanes whereby God conueyes comfort to his children pag. 290 Doct. 4. Where sin is not pardoned there can be no true ioy pag. 295 Doct. 5. No sorrow in the godly like the sorrow for sin pag. 300 Doct. 6. There is no respect of persons with God pag. 303 Doct. 7. Pardon of sinne brings true ioy pag. 304 VERSE 9. Doct. 1. Gods anger most fearefull to the godly pag. 310 Doct. 2. Manner of Gods pardoning sinne pag. 317 Doct. 3. All our sins are knowne to God pag. 321 VERSE 10. Doct. 1. Iustification and Sanctification go together pag. 326 Doct. Repentance a new creation pag. 329 Doct. 3. True sanctification is neuer in part pag. 333 Doct. 4. God is the Author of sanctification pag. 338 Doct. 5. Sinne hinders the worke of sanctification pag. 341 Doct. 6. Child of God not alwayes at one stay pag. 348 Doct. 7. A purpose not to sin mark of a sanctified heart pag. 351 Doct. 8. Sinne quenches grace as water fire pag. 355 VERSE 11. Doct. 1. The pleasures of sinne are deere bought pag. 262 Doct. The Iudgements of God vpon other cause the godly to feare pag. 378 Doct. 3. Sin takes away the fecling of Gods fauor for a time pag. 379 VERSE 12. Doct. 1. Fruit of sinne described pag. 390 Doct. 2. Fauour of God is a Christians chiefest ioy pag. 393 Doct. 3. State of Gods children not alwayes alike pag. 398 Doct. 4. Pardon of sinne the soundest ioy pag. 401 Doct. 5. Man weake being left to himselfe pag. 406. VERSE 13. Doct. 1. The goodnesse of God towards our selues must bee made knowne pag. 411 Doct. 2. Thankfulnesse a necessary duty pag 414 Doct. 3. Fruit of faith to seeke the good of others pag. 417 Doct. 4. What Doctrine Ministers must teach pag. 420 Doct. 5. Ignorant are to
sins whereof they be guiltie not in generall to reproue sinne but to rippe vp mens consciences to come to particulars to tell men of their particular sinnes and impieties as Nathan did to Dauid in the Parable of the Sheep 2. Sam. 12. Thou art the man that hast done this thing Euen so the woman of Samaria did but dally with Christ vntill he came to tell her of her especiall sinnes Iohn 4.9 namely that shee was a vile lewd and wicked woman no better then a whoore or a harlot and then shee was tamed and beganne to listen to CHRISTS doctrine So here Dauid was asleepe in sinne all Nathan â—ame to him and tolde him Thou art the man that hast commiâ—ted adultery and murther and then beganne Dauid to repent and to beg pardon So Iudah could passe sentence against Thamar Genes 38. to be burned for adultery but neuer thought that his sinne had beene knowne but when hee saw the Seale the Cloake and the Staffe then he can say She is more righteous then I when hee was thus brought to light and his sinne laid to his charge Vse 1 This may admonish all Ministers of the Word that if they desire to conuert men and to humble them for their sinnes then to rip vp mens consciences to smite home to presse them with their sinnes Thou art the man 2. Sam. 12. Note For vnlesse men be thus dealt withall we see that selfe-loue will make men to put off to an other That is a good lesson for such a man I would he had heard it and so cleare themselues For as it was with Dauid and Iudah Genes 38. and the woman of Samaria till men see their particular sins they will not be humbled confesse them and therefore it is the duty of the minister to presse mens consciences with their sinnes in particular swearing lying whore dome drunkennes ignorance profanenesse c. Vse 2 If this be the surest and safest way to humble men to bring them vnto true repentance for their sins then you must be content to haue your selues thus dealt withal to haue Nathan tell thee Thou art the man that Iohn should tel thee of thy incest and vncleannes not to storme against it not to kicke against the Word For this know that if the word of God be not an edged sword to kil sin and cut the throate of it it will cut tâ—â— throate of thy soule It will not the turne in vaine Oh then would you be saued by the word Then let the Word pierce your hearts and wound your soules a man that is dangerous sicke will open his arme vncouer it let the Chirurgeon let him bloud vpon a veine thanke him and pay him for his paines Well our soules bee dangerously sick with sinne though we know it not and wee haue many a deadly wound though we feele iâ— not let vs then lay them naked and suffer the Lords Chirurgeons with the sacrificing knife of the word of GOD to cut and launch them if euer wee looke to bee cured Take heede you be not like vnto Ahab 1 Reg 22.8 Marke 6. Psal 141.5 or Herod but rather acknowledge iâ— the endlesse mercie of GOD which sends some Nathan to reprooue you and to smite you alas men will not endure this to be saide Thou art the man to be tolde of their sinnes but it is the onely waie to saue mens soules And therefore let vs all yong and old rich and poore noble and simple be content to heare of our sinnes and Gods iudgements against them for til that message be listned vnto there is no Message from God of any pardon to be giuen or mercy to be shewed Though it were to a King yet wee see Nathan beeing sent from the Lord doth first his message of reproofe and heard that listned to before he vtter any word of pardon When Dauid had gone into Bershaba That is after Dauid had committed that foule and filthy sinne of adultery with Bershaba Doctr. 1 Where marke the great wisedome of the Spirit of God Chaste speech taught of God who speaking of a fowle and filthy fact vses a reuerent chaste speech very honest decent and therefore we learne that as the Spirit of God speakes so must wee inure and acquaint our selues to speake yea when we are to speake of things that are not comely to bee spoken to moderate our speech and to speake in an honest and a chaste manner So the holy Ghost exhorts vs that our words should be gracious and powdred with salt Colos 4.6 and such as may minister grace vnto the hearers But as for filthy communication or foolishiesting Ephe. 4.29 which is not comely let it not be once named amongst you And this teacheth vs that wee must all diligently study and practise the gouernement of the Tongue to order it aright in due manner which is a worthy studie according to that of the Prophet Psalme 34.12 13. What man is he that desireth life and loueth to see good dayes keepe thy tongue from euill and thy lippes that they speake no guile And to this purpose doth the Prophet Dauid speake in another psalme Psal thirtie nine and the first verse I thought I will take heede to my wayes that I sinne not with my tongue I will keepe my mouth brideled while the wicked is in my sight The holy vse of the tongue is the language of Canaan Esay chapter 19 verse 18. which we must account to speake that it may be ordered according to the wil and word of God Vse This condemneth the common abuse of mens tongues who do not only grieuously blaspheme the name of God in swearing but in most vile and filthie rotten speech such as would make any chast eares to blush for shame such vncleane and rotten words from yong and olde euen from little children and Infants are so common as must needes make a chaste minde to blush at them And how could they do this but that they heare it of their elders parents and others I beseech you remember Pauls words Eph. 4.29 Let no corrupt communication proceede out of your mouthes It is lamentable to heare that I haue heard of your children most miserable and cursed othes and filthy speeches euen of those which is strange that can hardly speake I pray you for Gods sake looke vnto it for if you suffer them and giue them liberty they will be the cause of your woe in the end Doctr. 2 Heere marke that Dauid a glorious and renowned King of Israel is content to shame himselfe for euer The godly do respect more the glâ—ry of God then their own crâ—dite to record his sinnes to his owne shame so that he may procure Gods glory and the good of his Church For this he knew that this example of his of his grieuous fall being recorded in Gods Booke would turne by GODS blessing to the endlesse comfort and good of his Church For
al which may be so many comforts vnto his Soule to assure him that God will neuer forsake him Indeede if our owne workes or righteousnesse were the onely ground to moue the Lord to take pitty on vs. Then we should be much discouraged in our selues when we look backe vnto our liues but now the for mer mercies of God are Arguments of further mercies to assure vs that he will adde mercie to mercie whereby hee may see how fruitful the louing kindnes of the Lord is alwayes producing more as one graine of corn increaseth an hundred fold Vse 2 Againe we learne hence a notable difference betweehe GOD and man in bestowing benefites men are quickely weary of their liberalitie but it is not so with God The more bolde wee are in asking the more bountifull he is in giuing which is a comfort to all weake Christians and wounded Soules who are euer ready to reason thus within themselues Will God heare me or respect me Will he shew his louing kindenesse towards me a wretched sinner Yea God doth heare thee respect thee and will shew mercie vpon thee if thou seeke vnto him in faith yea the oftner we aske the better we are accepted of God the more we desire the more we obtaine He chargeth vs Psal 50.15 To call on him in the day of trouble and assureth vs of our deliuerance Iames 1.5 6. Doctr. 2 Hence marke what is that whereby poore distressed soules The mercy of God emboldeÌ„s sinners to come vnto him throwne downe for sinne wounded and melting for sinne and almost in the gulfe of desperation as Dauid was that giues them courage and emboldens them to come into the prefence of God to stand before their Iudge namely this the endlesse loue and mercy of God in Iesus Christ euen the consideration of GODS mercy that he is most ready to pardon and forgiue poore sinners to receiue theÌ„ to mercy for so long as the conscience accuses for sinne and terrifies a poore sinner he doth nothing but fly from God runne from him dares not looke vnto him nor call vpon him till he conceiue of Gods mercie in Christ Psal 103.8 that he is most willing to pardon those which do truely repent Now that God is mercifull and ready to pardon poore sinners and to receiue them to mercie it doth appeare by that his louing inuitation Math. chap. 11. verse 28. Come vnto mee all yee that trauaile and are heauie laden and I will case you Likewise hee embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world Publicans and Sinners are accepted of him who were contemned of the Iewes The woman taken in Adultery is exhorted by him to repentance the blinde man restored to his fight and cast out of the Synagogue is sought out by Christ and taught to beleede Iohn 9.35 The penitent Thiefe is by him conuerted to the faith Luke 23. according to that Math. 18.14 It is not the will of God that one of these little ones should perish The like we may say of Mary Magdalen who was infamous in life out of whom Christ cast seuen diuels Of the Cananitish woman whom he heard and helped Of the cripple that lay at the poole whoÌ„ when Iesus found in the temple Io. 5. he exhorted to sinne no more according to that of the Euangelist Maâ—â— 11. That by the power and loue of Christ thâ—â—linde had their fight restored the lepers were cleansed thâ—â— dead were raised the halt walked the sicke were healed and the poore receiued the Gospel Vse 1 Seeing a poore sinner will neuer flie to God for mercie vntill hee be perswaded of the fauour and mercie of God in Christ and can perswade himselfe that God is most mercifull and willing to pardon him we must remember euer with the one eye to looke vnto his iustice that he is a holy and a iust God most righteous one that can not beare with sinne sinners that liue and delight in sin so with the other eye we must looke vnto his endlesse mercy in CHRIST IESV fix our eies on that rely on that otherwise alas we shal be so far from seeking vnto him that we shall most willingly flie froÌ„ his presence as a terrible and angry GOD and most righteous Iudge And therefore as wee must needes behold him as a iust god and righteous to punish sinne so we must labour to bee perswaded of his mercy that hee is most ready to pardon full of compassion that so by Iesus Christ we may haue accesse vnto the throne of grace and entrance with boldnesse into his presence And because that CHRIST IESVS is the Way Truth and Life Eph. 3.12 let vs neuer go without him but take him in the armes of our faith in his name beg for mercy 1. Iohn 2.1 for without him we can find no mercy by iudgement Vse 2 We see hence the very cause why so many come to dispaire Cause of mans dispaire and so to cast away their owne soules namely because they can not conceiue that God hath any mercy for them they can not bee perswaded of Gods endlesse mercie in Christ Iesu but when their consciences doe accuse them of their sins they presently see that God is angry with them that he is a righteous Iudge an angry and terrible God against sinners and thus seeing his iustice and anger against sin they dare not appeare in his presence but fly from him as Adam did in the garden and could wish that they might neuer come into his presence they caÌ„not for their liues behold the mercy of God in Christ impenitent sinners can not call God Father they can not indure Gods angry countenance but rather wish they were out of the world and might neuer come before his face for this is certaine that vnlesse a poore sinner and distressed soule can together with the sence of sinne and Gods anger against sin behold and acknowledge the endlesse mercie of God to pardon them he will neuer dare to appeare in his presence but Gods anger wil ouerwhelme him Well then let vs with Dauid so behold and feele the anger of GOD for our sinnes to humble vs that we neuer dispaire of Gods mercy but still know and beleeue that God is no lesse infinitely merciful if we can repent to pardon and forgiue vs then hee is infinitely iust to punish if we will notrâ— pent Doctr. 2 Marke how Dauid Gods mercie mans merite a man after Gods owne heart intreats the Lord to pardon his sinnes for his mercies sake therefore we learne that there is no other cause to moue the Lord to pity and pardon vs our sinnes but onely his most free and vndeserued mercy there is no worke no goodnesse or vertue in any man to moue the Lord to pitty and pardon vs but all is of his meere bounty goodnesse and mercy without all merites of ours as what could the Lord see in Saul
granted But as Dauid did here pray againe and againe for mercy and fauour and reconciliation with God and neuer leaue the Lord till we obtaine mercy and fauour and till wee haue got some comfortable perswasion of GODS loue in Christ for the pardon of our sinnes for till wee doe so wee shall neuer haue peace nor quietnesse of conscience wee shall neuer haue sound comfort and ioy in Gods Spirit but euer anguish dolor sorrow and heauines yea either wee shall grow blockish and sencelesse Note or else in the end come to extreame desperation And therefore let vs labour with the Lord ply him with prayers and teares for pardon and neuer let him haue rest til we get one drop of mercie for the pardon of our sinnes Vse 2 Heere we are admonished not to flatter our selues in our sins as thogh no body sawe us As it is the maner of wicked men to say Eccles 23. who seeth mee I am compassed about with darkenesse the walles hide me no bodie seeth mee whom neede I feare And indeede there is scarce one of a thousand that makes any conscience of sinne so that the world do not take notice of it to condemne him But let vs not deceiue our selues though we thinke our selues neuer so secret committing adultery vnder a Canopy or in the darke Yet our owne conscience will reply I see thee and I will accuse thee And then what is a man the better for hauing no bodie priuie to his sinnes when hee hath a conscience within him which dogs him vp and downe in euery corner giuing him no rest Vse 3 This shewes the madnesse of carnall men when they feele the burthen of sinne pressing them and their consciences accusing them what do they runne to God and seeke him no no they runne to their sports and pastime to Cards and Tables to the Tauerne and Ale-house and merrie company And thus they thinke to put off the sence of sinne and to smoother and stoppe the mouth of their accusing conscience Doctr. 2 Marke the thing which thus grieued Dauids spirit Difference betweene the sorrow of the god lie and the wicked vexed his mind namely his sinnes and impieties his filthy sinnes wherby he had grieued his good God and louing Father he did not so much feare punishment as this to offend his mercifull and gracious God Two-fold sorrow Hence then marke the difference of Gods children and the wicked in repentance the childe of God is sorie for sinne because it is sin because it offends God displeaseth him and not so much properly for the punishment yea though there were none yet hee would feare to offend and be grieued for sinne because it is sin and breakes Gods commandements This we may behold in Dauid when he had committed those great sinnes of Adultery and Murder and was reproued for thē by Nathan the Lords Prophet 2. Sam. 12 13. Hee confesseth with griefe and anguish of heart in this Psalme verse 4. I haue sinned against thee euen against thee All the Iudgements which Nathan threatned against him from the Lord did not so much wound him as this that he had dishonoured his GOD. And when hee had numbred his people 2. Sam. 24.10 his heart smote him and hee cried out I haue sinned exceedingly in that I haue done The pestilence did not so much trouble him as his pride against GOD. And the Apostle Peter Matth. 26.75 seeing how grieuously he had sinned in denying his Master Went out and wept bitterly If there had beene neither heauen nor hell neither reward nor punishment yet this vnthankefulnes of his towardes so kinde a Maister would haue caused Peter to haue sorrowed so much as he did And when this godly sorrow is once wrought in mans heart then he beginneth to repent and neuer before The like we may behold in Abraham in Iob in Ioseph c. Genesis 18.30 Genesis 39.9 But wicked men they are grieued for sinne not because it is sinne and the breach of GODS Law but for feare of punishment Exo. 10.17 Pharaoh prayeth Moses to pray for him that the iudgement might be remoued but still he loued his sins so Saul praieth Samuel to pray for him 1. Sa. 15 30. and to honour him but still he would go on in sin Matt. 27.3 So Iudas repented and sorrowed for his sinne because he saw now he should be condemned and so for punishment hee was grieued Acts 8.24 Simon Magus prayes Peter to pray for him but how That none of the Iudgement threatned might fall vpon him Caine mourned exceedingly and cryed out saying Genes 4. My sinne is greater then can be for giuen mee but it was not for his hypocrisie in Gods seruice nor for the cruell murdering of his owne brother nor the sheading of innocent bloud but because of the punishment that God had inflicted vpon him Ahab also humbled himselfe and put on sacke-cloth as though hee had beene very penitent but Elias wrung it out from him denouncing Gods Iudgement against him 2. Reg. 2◠27 Vse Only godly sorrow causes true repētance Seeing this is the difference betweene the godly sorow of the faithfull and the worldly sorrow of the wicked one sorrowes for sin because it is sinne the other because of the punishment onely let vs heereby proue our sorrow Art thou grieued for sinne because it is sinne because it offends God And art thou more grieued for sinne because it grieues a mercifull God then for feare of punishment Yea wouldst thou bee grieued for sin though ther were no hell nor diuell to torment thee onlie for this very cause because it offends thy mercifull GOD then it is a certaine token of thy true repentance and godly sorrow But if thou finde thy heart onelie to bee lumpish and heauy Note in regard of the punishment of sinne in regard of hell and damnation and if it were not for that thou couldest be content to liue and go on in sinne surely then it is but a carnall sorrow it is not a godly sorrow that is only for feare of punishment and this deceiues many a man who thinkes he repents because he is grieued for sin in regard of the punishment But the vilest Atheist and reprobate in the world may be grieued for sin in regard of the punishment as hell fire and condemnation as Iudas Caine c. But the childe of God is grieued for sin because it is sinne and offends God though there were no hell to punish Doctr. 3 Dauid praies that the Lord would wash him Sinne defiles a mā therefore sin defiles and he was made foule and filthy by his sin And to wash him much and to rinse and bathe him to shew that sin had exceedingly defiled him and stained him both in soule and body made him loathsome and therefore he desireth to bee washed and cleansed and purged from the pollution of sinne Sinne defiles the whole mā Hence we may
may well be called madnesse yet afterward he bethought himselfe and considered what he had done and lamented his follie with teares And this is required of vs all Lament 3.40 O let vs search and trie our waies and turne vnto the Lord. And the Lord complaineth Ieremie 8.6 That hee did hearken to see if there were any man that would repent and turne vnto the Lord but there was no man said what haue I done And surely this Complaint may be taken vppe against the people of this Land That notwithstanding GOD hath cried and called vnto vâ— so often from Heauen by his powerfull voice in his word by his mercies and by his iudgements so sensible that if the Magicians in Aegipt were amongst vs they could doe no lesse then acknowledge it the finger of God yet where is the man almost to be found that looketh backe vnto his owne waies to aske this question of his owne heart to say Alas what haue I done Or with Dauid heere I know mine iniquities Now there is a two-folde knowledge of sinne First Generall Secondly Speciall General knowledge neuer worketh any reformation for this is found for the most part in all men which can say they are sinners But there is a speciall knowledge of sinne which God will once discouer vnto vs either in mercy to our good and saluation as heere to Dauid to Peter to Marie Magdalen c. or else in wrath as hee did vnto Iudas Caine Achitophel c. to their finall condemnation which may teach vs all to pray vnto the Lord so to giue vs the sight of our sinnes as that we neuer despaire of his mercy that our sinnes may neuer rise vp against vs to our confusion Secondly our confession of our sinnes must proceede from sorrow of hart for them with a hatred of them so as nothing doe more grieue vs then our sinnes And this our Sauiour Christ insinuateth Matth. 11.28 When he calleth onely such vnto him as are weary and laden euen ready to faint vnder the burthen of their sinnes And this doth Dauid himselfe confesse Psalme 38. My sins saith he are as a weightie burthen too heauie for me to beare For when men can runne away with their sinnes as though they were as light as a feather it is an euident token they were neuer throughly humbled for them Thirdly it must be frank and free not wrung out by compulsion as sometimes a wicked man sometimes vnder the rod may confesse his sins as Pharaoh Iudas and the like Exo. 10.17 Matt. 26. But this Confession was onelie by compulsion wrung out of them it came not from any sorrow or hatred of sinne but for feare of iudgement and punishment But wee must bee as forward and as ready to confesse them to the glorie of GOD as wee were to commit them to his dishonor Thus did Dauid confesse his sinne Psalme 32.5 I acknowledge my sinne vnto thee and mine iniquitie haue I not hid It must be without all excuse or lessening of our sinnes we may not mince them or excuse them but lay them open in their colours rather aggrauating them then lessening them Fourthly wee must confesse our sins with a purpose to forsake them According to that of the Prophet Esay 55. vers 7. Let the wicked for sake his waies And the vngodly man his owne imaginations and returne vnto the Lord. There must be in vs a desire to forsake all our sinnes and euery wicked way else there is no true repentance For one sinne is a sufficient holde for Sathan and a sufficient Barre to keep out Christ Iesus as wee may see by the example of Herod Marke 6. of Iudas c. Vse 1 This sheweth that most men and women doe not truely repent for though they can say God be mercifull vnto vs we are all sinners yet in particular they see it not no they think they keepe the Commandements of GOD a man can very hardly perswade them that they breake any of the Commandements in particular although in generall and in a confused manner they confesse themselues to be sinners yet in particular they doe not so Nay they are so farre from aggrauating their sinnes That they rather extenuate them by all meanes possible I am not alone nor I am not the first nor I hope I shall not be the last as for any griefe or sorrow for sinne it is farre from them and they are farre from it Vse 2 This sheweth that those who though they confesse themselues sinners yea in particular yet because they doe it not with feeling with hatred and detestation of sinne therefore they be faulty for wee should euen with right heauie hearts Psal 32.5 and wounded soules confesse our sinnes with the greatest hatred of them as possible wee can so as often as wee speake of them it should make our hearts to erne and teares to stand in our eies Vse 3 But most of all are here condemned those vile beasts and filthy sinners who are so farre from speaking of their filthy and beastly sinnes with hatred and dislike that they doe in brauery speake of them with a kinde of ioy and delight now who would euer think a man to be so vile to brag of his owne shame to boast of his owne filthinesse If a prisoner going in the way to the gallowes should then bragge of his robberies and villanies and bee prowd of his halter what a desperate thing were that And yet such filthie beastes there be in the world who are not ashamed to boast out their owne shame and filthinesse to talke yea to bragge of their owne vncleannes and of their filthy drunkennesse how they haue druncke so many dozens how they haue made so many drunk O wretched men it is a wonder the house falleth not on them or that God raineth not fire and brimstone from heauen to consume them And my sinne it euer before my eies DAuid hauing shewed how that he had freely confessed and acknowledged his sins vnto the Lord heere hee sheweth the cause which mooued him so humbly to acknowledge the same namely Cause that moued Dauid to confesse his sinne because they were euer in his sight and before his eies As if he should haue said howsoeuer I haue a long time laine snorting in sinnes and did not feele and see the danger of them yet now being tolde of them by the Prophet I see them and so beholde them that my conscience accuses me for them and I can haue no rest but my wounded Conscience doth vrge mee and compell mee to confesse my sinnes vnto thee Where first of all we may behold the cursed nature of sinne when the Diuell tempts a man vnto it he doth euer hide the misery of sinne The curse of GOD due to sinne the torments of hell and the damnation of both body and soule in hell for euermore These things the diuell doth labour to keep from mens eies buzzing onely in their cares the profite of sinne gaine
make vs to hate and dislike them seeing the danger of them how loathsome they be in Gods sight Thirdly the remembrance of our sinnes makes vs wary that we fall not into them againe but our former fals makes vs take heed of falling in time to come Fourthly the remembrance of our sinnes make vs pitty other men because though they fall dangerously yet we know we haue fallen aswel as they therefore wee hope well God will giue them repentance Fiftly the continual remembrance of our owne sinnes put vs in minde of GODS mercie in the pardon of them And when men easily suffer their olde sinnes to passe away and slip out of their minds they will easily fall into new and easily forget the mercie of God and how much they be bound vnto him Paul hee giues vs an excellent example who remembring how hee had persecuted the Church 2. Timot. 1. saith Notwithstanding God was mercifull vnto me So that the continuall remembrance of our sinnes puts vs in mind of Gods mercifull dealing with vs and must stirre vs vp to thankefulnesse For if wee forget them the Lord will remember them and if wee remember them the Lord will forget them This then should make euery man beware how he forgetteth his sinnes and casts them carelesly behinde his backe for this is a signe that GOD remembers them and will call thy man to account for them Vse 1 This shewes the great impietie of those men and women who seeke all means to put their sinnes out of their minds Note of a wicked man to smother the checks of their consciences by sports and pastimes by merry company or by some other means to keepe themselues from the sight of their sinnes they can not abide to heare of them by others or to thinke of them themselues but put away the remembrance of them by all meanes possible how should these euer repent and be humbled for them how should they confesse them with teares and begge the pardon of them Vse 2 It must stirre vs vp to the serious and often meditation of our sinnes to keepe them in memorie our olde sinnes and new sinnes Psalme 25 open and secret euen the sinnes of our youth to humble vs and to cause vs to keepe in minde the endlesse mercie of God in pardon of them and therefore we should doe well to set some time apart to call our life to account Psal 4.5 Tremble and sinne not commune with your heart vpon your bedde and bee still Where Dauid calls vpon Sauls Courtiers to feare Gods iudgements and threatnings it is a speciall means to humble vs and to moue vs to repentance to keepe a note of all our sinnes and slippes and falls that we may euer haue matter to humble our hard and stony hearts Vse 3 Wee see the cause heere why so few doe truely repent and confesse their sinnes to GOD Cause why so few doe repent and begge the pardon of them namely because their sinnes be euer out of their fight though they prie into and espie the sinnes of other men and haue them in their fight yet doe they cast their owne behinde them and by that meanes neuer setting their sinnes in sight they forget them neuer bee humbled for them but the Lord threatneth all such that if they will not set their sinnes before them then will hee take the paines to set them all in order before them one by one Psalme 50. I will reprooue thee and set before thee the things that thou hast dope O consider this ye that forget God lest hee teare you in peeces and there be none to deliuer you Doctr. 3 When as Dauid saith in the confessing of his sinnes Sin once knowne doth euer accuse till it bee pardoned that they were euer in his sight first they all this while grieue and vex him wound his soule and conscience we learne that finne once knowne and felt doth so accuse and wound the conscience of a poore sinner that there can bee no rest and quietnes vntill it be pardoned for it was euer in his sight and before his eyes troubling and vexing his minde and wounding his conscience And as it was with Dauid so it fares with euery poore sinner after the Lord in mercie opens our eyes to come to the knowledge of sinnes and our misery by them so as our conscience doth accuse vs we feele the weight of Gods anger pressing downe our soules there can be nothing but hell and anguish for the present time nothing but extreame sorrow and vexation of spirit till wee finde some comfortable answere from GOD for the pardon of them Note as we see a poore prisoner arraigned conuicted and condemned to death there is nothing but sorrow and griefe no ioy in wife child friends lands liuings gold or filuer meate or musicke onely the gracious pardon of the King can reuiue him and make him a glad man So it is with a poore sinner arraigned in his owne conscience for sinne conuicted and condemned in his owne soule before the barre of GODS Iudgement nothing can now comfort him and cheere him vp and reuiue his wounded conscience but the gracious pardon of GOD the generall pardon of GODS mercie fealed with the bloud of the Lambe of GOD that takes away the sins of the world Vse 1 This shewes the miserable and pittifull estate of many thousands in the world who lie in sin rot in sin Indirect course that world lings take and neuer seeke for pardon neuer seeke for mercy at the hands of God and if they finde and feele their sins then they run to this vanitie and that pastime to smother the checkes of their consciences and by merry company eating and drinking carding dicing c. seeke to stop the mouth of their conscicnces and to smother it But alas wee see this is cold musicke for a wounded conscience Saul thought to haue preuailed by this at what time hee called Dauid to play and make musicke before him but by and by his wound was greater for these men that seeke by such deuices to stop the mouth of their consciences they doe as a man that is in the fit of a burning agew he is hote and to coole his heate he drinketh a draught of cold water that indeede for the present will somewhat alay the heat of his stomacke yet by and by his fit is increased and made the worse Vse 2 Let vs neuer giue any rest vnto our soules till wee haue gotten the assured perswasion of the pardon of all our sins for so long as the conscience doth accuse for sin so long we shall finde no rest nor quietnesse no Rom. 5.1 there is no peace till wee bee reconciled to God by true repentance and till the conscience leaue accusing let vs neuer leaue repenting and humbling our selues for the pardon of our sins Doctr. 4 It is to be obserued that Dauid in the confession of his sin saith I acknowledge
against the childe begotten in bastardie the innocent bloud of all those of his loyall Subiects that were slaine with Vriah his sinne against his owne house and family As also his sinne against the whole Church and people of GOD laying them open to GODS iudgements for his sake But yet all these sinnes against men how great or grieuous soeuer they were hee accounteth them as nothing in comparison of his sinne against GOD and therefore saith Against thee onely haue I sinned Secondly I answer that all sinnes of what sort soeuer they be they bee great sinnes because they be against the Lawe of God And were it not for the Lawe of GOD forbidding sinne and commaunding vertue there should bee no sinne for what is sinne but the transgression of the Lawe of GOD And therefore Dauid acknowledged his sinnes were against GOD he had rebelled and transgressed his Lawe and Commandement hee had not now to doe with Vriah or any mortall man But with the iust and most righteous GOD whose holie Lawe hee had most rebelliously broken and violated for if the Lord had not forbidden men to commit Adulterie it should be no sinne and if the Lord had not said Thou shalt not kill it were then no more sinne to kill a man than to kill a dogge But seeing the Law of GOD forbiddeth it Rom. 6.23 therefore it is sinne and deserueth eternall damnation Hitherto of the sence of these words Doctr. 1 Seeing all sinne is the transgression of the Lawe of God God alone can forgiue sins whether it be immediately as the sinnes of the first Table or mediately when in sinning against our brother we doe sinne against GOD It followeth that God alone can pardon and forgiue sinne for it belongeth to him alone to pardon the fault against whom it is committed but all sinne is against GODS Lawe therefore hee alone can pardon and forgiue it And this is affirmed by the Pharisies Who can forgiue sinne but God onely Luke 5.21 No creature hath this power for he that can forgiue sinnes must be able to take away the punishment of sinne which is death hell and damnation Now then to say that a man can properly forgiue sinne is in effect to say that a man hath power ouer death and hell which can not be Vse 1 Seeing none can pardon sinne but God onely because all sin is against GOD alone no man on earth no Saint or Angell in heauen can pardon and forgiue sinnes but GOD onely This condemneth the blasphemous and cursed doctrine of the church of Rome who doe holde and teach Pope Antichrist that the Pope can as truely and as properly forgiue sinnes as God himselfe This one point of doctrine taught and held by the church of Rome doth proue their Pope to be Anti-christ euen that man of sin the Apostle speaketh of 2. Thess 2. who makes himselfe equall to God and as Almighty God can pardon sinnes so will his holinesse pardon sinne and whereas God neuer gaue any sinner pardon of sinne before they were committed and repented Horrible impietie yet the Pope can and doth giue out his pardons for a peece of money for sinnes past present yea for twentie yeares to come for treason for murther adultery yea any sinne then which what can be more blasphemous and dangerous to giue men licence to sinne and open a gappe to all manner of villany For who will be afraide to sinne if he may haue a pardon for sinne before it bee committed Vse 2 Seeing Dauid confesseth that hee had sinned against GOD alone hee doth acknowledge though all men should pardon his sinnes and wincke at it yea should seeke to flatter him being a King yet he could not be so satisfied because the sinne was against Gods Laws and Commandements and therefore hee seeketh to God for pardon God offended when our brother is iniured so when wee sinne against men offend our neighbour and brother by lying adultery murther c. yet let vs know we haue to doe with God and though all men should pardon me and winke at my sinne yet vnlesse the Lord seale my pardon it is not worth a button when great men sinne by adulterie and murther Notes by oppression and cruelty they haue their claw-backes and flatters who will smoothe and flatter them lessen and excuse their sinnes yea say all is well done but alas when the Law of God is broken vnlesse hee pardon all the flattering and soothing of men is nothing worth Vse 3 Seeing all sinne to speake properly is against God because it is the breach of his Law therefore it followeth that all the punishing of sin belongs to God he alone is the auenger of sinne Vengeance is mine saith the Lord and I will repay Rom. 12.19 Where the Apostle sheweth that all punishing and reuenging of sinne belongeth to the Lord alone because that GOD alone is the person which is wronged and iniured and not man to speake properly seeing not mans law but GODS law is violated and broken And if his Lawe were not broken no man nor any other creature should haue any cause to complaine and therefore all punishing and vengeance for sinne belongeth properly to God and vnto such whom hee shall appoint to bee his Lieutenants on earth and ministers to stand in his stead to punish sinne And therefore first this sheweth that those men do much offend who when the Law of God is broken by wicked and vngodly men can winke at their sins and will not vnsheathe the Sword put in their handes to the eud to smite the same But can suffer many great and horrible sinnes to be committed that the Lord himselfe many times is faine by the sword plague pestilence or other wayes to execute Iudgement on vngodly men sweeping them away by heapes Vse 4 This practise of Dauid condemns the common practise of the world if men doe sinne and doe some euill that is knowne to the world what doe they then They seeke to pacifie the partie offended to stay his displeasure eyther by money or by friends or by some other meanes but alas they regard not the anger of God whose Maiestie is offended and Lawe transgressed But Dauid heeere confesseth that hee had not to doe with man but with God whose most holy and righteous Lawe hee had broken and although all men would willingly haue pardoned the fault yet that could not content him till he had got the pardon of GOD sealed in the bloud of Christ Iesus So let vs though we must and may labour to be reconciled to men yet let vs looke vp higher to the hand of GOD to be reconciled vnto him to begge pardon at his hands and to be at one with him alas what shall it boote vs to get the Kings pardon Note for murder adultery theft c. if the King of heauen pardon not and doe not forgiue the same what if wee can appease the anger of man and
to betray his Master but how he digested the same in the end Mat. 26.27 the Euangelist declareth when hee saw that Christ was condemned hee brought againe the thirtie peeces of siluer to the high Priests and Elders saying I haue sinned betraying the innocent bloud And this shall all men one day be sure to finde that the perishing pleasures of sin shall haue sorrow in the end that if they haue not truth in the inward affections of the heart there must needes raigne sinne and sin is but a lying vanitie and will deceiue them in the end Indeed all sin to a naturall man is delightfull and pleasant he findeth it sweete to his taste but it is as sweet meate that hath poyson mingled with it Hebr. 3.3 That howsoeuer it is sweet in the taste yet in the end bringeth death So is it with sin it doth delight in the committing thereof but in the end it turneth to the destruction of the whole man Vse 1 Heere then we may see the wofull fruit of sin which naâ—urall men make their chiefe hâ—ppinesse and felicitie They may indeed delight for a time and please the carnall desires of Naturall men but Oh alas they bring an heauy accompt and reckoning in the end So that wee may say to all naturall and carnall men whose portion is in this life as Abner said in an other case 2. Sa. 2.26 Knowest thou not that it will be bitternesse in the latter end This wee may see in Cain in Esau in Ahab in Iudas c. That hauing tasted of the bread of deceit haue had their mouthes filled with the grauell in the end For the Motions of sinne are like those locusts of the bottomlesse pit hauing faces like men Reuel 9. and their haire like the haire of women but a taile like a Scorpion which stingeth to death Vse 2 Wee learne hence what must bee the christian practise of a godly man namely to walke plainely and sincerely to be a true Israelite indeed in whom is no guile This is that which Salomon teacheth He that walketh vprighâ—ly walketh boldely but he that peruerteth his wayes shall be knowne Oh it is a gracious thing for a mâ—n Prou. 10.9 in all things to labour to keepe faith and a good conscience such a man may assure himselfe that the Lord loueth him For he loueth trueth in the inward affections But such as commit wickednesse without care or conscience shall be sure to feele the smart in the end Therefore hast thou taught me wisedome in the secret of my heart Dauids sin heinoâ—s why IN this last place the Prophet Dauid aggrauateth his sinne by that knowledge which God in mercy had bestowed vpon him namely that God had taught him heauenly wisedome by the Lawe of God whereby he knew very well what God required at his hands and how hee ought to serue and worship GOD nay that hee had taught him wisedome not after a common manner but euen by his holie Spirite had taught him wisdome in the secret of his heart in a speciall manner Because God had taught him wisedome secretly reuealing his will vnto him and therefore he confesseth that his sinne was the more hainous and grieuous for if hee had neuer beene sanctified nor truely called if he had beene ignorant and blinde in the word of God though it could not excuse him yet his sin had not beene so great but seeing he who had made so good proceeding in the seruice and worship of GOD who had taught others who was so insighted by the Spirit and beene taught in a speciall manner against knowlege against conscience and so fouly sinned against God this highly increaseth and aggrauateth his sinne Doctr. 1 Hence then learne that it is a fearfull and verie dangerous sin for anie man or woman to sinne against the knowne trueth of the word A feareful thing to sin against knowlege and Law of GOD against knowledge and conscience when as wee haue not onely knowne the will and word of GOD but beleeued it beene enlightned by the Spirit and being taught of GOD in our inward affections then against all these means to sinne and to commit iniquitie against knowledge and conscience it is a most dangerous thing this may heere appeare in Dauid who was grieuously wounded for this sinne aboue all other and felt the smart of it to humble him all the dayes of his life So Peters deniall of Christ Luke 23. chapter though it was of feare yet being against knowledge and also conscience oh it caused him to weepe bitterly and indeede sinnes of knowledge and against conscience are done with some presumption against God And therefore if euer a man be touched for them they will wound deepe and cause teares to follow Vse 1 Seeing it is so fearefull and dangerous to sin against knowledge and conscience because thereby we doe what lieth in vs to quench the Spirit to wound our consciences and it is a great steppe vnto the sin against the holy Ghost Oh then let vs in the feare of GOD take heede wee neuer giue that liberty to our owne lustes and liking as to sin against knowledge and conscience If the Diuell tempt thee to any sinne which thou knowest is condemned in the word of God as swearing lying stealing Note murther adultery c. and thy conscience telleth thee of it and checks thee for it do not commit it though thou mightest gaine a kingdome by it for that which followeth will be a farre greater losse for thou shalt lose peace of conscience and ioy in the Spirit feeling of GODS loue comfort in affliction and if GOD be not mercfull vnto thee thou shalt run on from sin to sin to a reprobate sense It is true ignorance shall excuse no man yet sinnes of ignorance are farre lesse then sins of knowledge and against conscience 1. Tim. 1.13 Paul persecuted the Church of God but it was by ignorance and therefore GOD shewed him mercy but if thou of spite and malice shalt persecute and against knowledge and the checke of thy conscience hurt and iniurie the seruants of GOD and members of Christ how canst thou euer look to finde mercy Thou knowest that GOD forbiddeth and condemneth lying swearing stealing murther adultery drunkennesse c. And if thou shalt wittingly and willingly rush into them though thou know they be forbidden thou maiest look for some fearefull iudgement of God vpon thee And therefore if thou be â—empted answer I will not yeelde It is written I may not steale lie commit adultery Matth. 4.2 c. as Christ answered the diuell Vse 2 We see that if God leaue his children they may fall dangerously into great sinnes yea against knowledge and conscience as Dauid Abraham Peter c. for of our selues we haue no power to resist the subtill temptations and assaults of the Diuell but euen as a staffe stands so long as it is stayed but when it is left
heauen or earth but onelie by the bloud of Iesus Christ alone if all Men and Angells should haue died and beene cast for euer into hell fire they could not satisfie the infinite wrath of God for one sinne but the heart bloud of Iesus Christ must bee shed else we can haue no pardon Vse 3 This condemnes that wicked and erronious Doctrine of the Papists who teach indeed CHRIST by his death hath satisfied Gods iustice for the fault and eternal punishment due to our sinnes but men must eyther in this lifâ— by workes or else in Purgatorie satisfie Gods iustice for temporall punishments now then what is this but to make the sacrifice and death of Christ imperfect when as it must bee patched and peeced with mens meriâ—es but wee beleeue and hold that Christs death is a sufficient sacrifice for all our sinnes Vse 4 Would you then haue the pardon of your sinnes Rom. 6. Gal. 3. euery sinne deserues death and the curse of GOD Now there is no way but this to beleeue in Iesus Christ to imbrace him by faith that so God the Father may for his sake pardon our sinnes accept of his death and passion for the punishment of them all And that we may be purged from our sins both the fault and punishment by the bloud and sacrifice of Christ we must first repent of them with Dauid be grieued for them bewaile them amend our liues and become new creatures in Christ Iesus wee must beg for pardon of them at the hands of God Secondly besides wee must bee sprinckled with hyssope that is as in the time of the Law they dipped the hyssope into the bloud of the beast and so besprinckled the person to be cleansed euen so must we by faith as it were with a bunch of hyssop apply the bloud of Christ and by saith besprinckle our defiled consciences it will purge vs from sinne and appease the anger of GOD for the punishment But if men either doe not repent of them and leaue their sinnes or doe not come with Faith to applie the blood of CHRIST they can not haue pardon As if there were a soueraine plaister to cure any sore if a man doe not apply it to his wound but let it lie in a box it will doe him no good so vnlesse wee apply the blood of Christ to our wounds and sores by faith alas it cannot help vs And as the woman with the bloodie issue touched Christs garment and was healed so if wee can by faith touch the blood of Christ and apply it to our selues it will heale all the bleeding wounds of sinne The second request is that GOD would wash him make him pure not imputing his sinnes vnto him but couering them in the death and obedience of his Sonne Iesus Christ And therefore in the second part of this verse he prayeth for the imputation of Christs righteousnes namely that God would not onely remit the punishment due to his sinne but looke vpon him as he is in CHRIST couered with his rightousnesse and that God would accompt him iust for Christs obedience holinesse satisfaction and righteousnesse for when God beholds a poore sinner couered with the righteousnesse holinesse and obedience of his Son Christ Ps 32.1.2 then he accompts him as no sinner but iust and righteous Euen as a man beholding any thing through a red glasse it appeares red or of the same colour so if the Lord looke on vs in Christ we appeare holy and righteous before him Doctr. 1 Whereas the Prophet Dauid intreates the Lord to wash him hee shewes that hee was defiled with sin and stained with vncleanesse and so stood in great neede of Gods mercy to cleanse his filthy soule and defiled conscience now polluted with most vile Adultery and filthy vncleanenesse Sinne defiles a maÌ„ that his soule was now besprinkled with the innocent bloud of that faithfull seruant and loyall Subiect Vrias the Hittite And as it was with Dauid sinne infected him made him vile and loathsome filthy and abhominable in the sight of God Euen so it doth begrime the faces of the best of Gods children it staines and pollutes them both in soule and body yea no carrion is more loathsome and odious then a sinner defiled and polluted with sinne is in the sight of God The leprosie was a loathsome disease it infected the body the very garments yea the stones and timber But this spirituall leprosy sinne infects the whole man body and soule yea it infects heauen and earth and all other creatures in the world and there is nothing that can take away the spots and blemishes of sinne but onely the precious bloud of Iesus Christ laid hold on by true faith Vse 1 Well seeing all of vs are thus defiled with sinne as Dauid was in soule and body let vs desire to bee washed let vs bewaile them loath and hate them intreate the Lord that he would not impute our sinnes vnto vs but couer them vnder the robe of Christs righteousnesse And that we should abhor euery sinne fâ—â— this cause because it defiles vs it pollutes vs and makes vnworthy to appeare in Gods presence Vse 2 Seing Dauid though an holy Prophet of God a man after Gods own heart yet desires the Lord to wâ—sh him from his sinnes and to couer them in the obedience of CHRIST IESVS appplied by faith wee see that no man is able to stand before the face of God in his owne righteousnesse in his owne workes or wothinesse for if any might who might better haue done it then Dauid a man truly sanctified a holy Prophet a man after Gods owne heart yea the Prophet Esay saith that all our righteousnesse is no better then a stayned clout full of bloud and all pollution Esay 64 6. And Paul desires that hee may not bee found in his owne righteousnesse and worthinesse Phil. 3.9 1. Cor. 1 30 at the day of Iudgement but in the righteousnesse of Christ laid hold on by faith And therefore let vs renounce all our owne goodnesse or worthinesse and accompt all but dung in respect of CHRIST and his righteousnesse And as for the Church of Rome wee may see their intollerable pride that they do so much rest and relye vpon their owne goodnesse and worthinesse merites and righteousnesse to stand vpon it appeare in it for remission of sins and life eternall But alas if Paul Dauid and all the Saints of God abhorre themselues in dust and ashes desire to be purged and washed and couered in the obedience and righteousnesse of Iesus Christ yea count all their owne righteousnesse but as dung and dare not appeare in it before the seate of Gods Iudgement but in the righteousnesse of Christ shall any Papist of them dare to stand before Gods Iudgement in his owne righteousnesse and worthinesse no no hee shall tremble and quake and not abide so great and glorious a presence I shall bee cleane I shall bee whiter then
sport and passe-time no sorrow nor heauinesse but spend their dayes in pleasure Iob 21.13 Psal 73. But sodainely they goe downe to hell Now who wil call this a true ioy nay it is a swinish and brutish ioy carnall and fleshly for if they knew all and saw their misery that they be in danger of Gods eternall vengeance of hell and damnation oh then they would mourne and turne all their mirth into teares If a traytor be apprehended arraigned conuicted and condemned to bee hanged drawne and quartered and looks for nothing but present death and execution and yet should giue himselfe to eating and drinking to carding and dicing to ryot reuelling Would not all men say he was a madde man and out of his wits surely this is the case of all wicked and vnregenerate men they bee arraigned and already condemned they want nothing but execution and they bee euery moment in danger of hel-fire alas what cause haue they to bee merry yea how haue they cause to howle and cry and mourne for griefe and therefore their mirth is but madnesse Iam. 4.9 Vse 2 Seeing wee can haue no peace of conscience nor any sound comfort till wee haue the feeling of Gods loue and assurance of the pardon of our sinnes let vs neuer giue any rest to our soules till we haue repented and got some blessed perswasion of Gods loue in Christ and some warrant from the Spirit that our sinnes are done away Rom. 14.17 For the kingdome of God stands not in any outward thing but in righteousnesse peace and ioy in the Holy Ghost Alas if any of vs were condemned to death lay in prison looking for nothing but present execution What could do vs good There were then no ioy in wife nor children lands nor liuings meate nor musicke no no vnlesse were haue the Kings pardon we cannot bee merry but would contemne all these things Euen so when a poore sinner is arraigned and condemned in his owne conscience for sinne hath no feeling of Gods loue and mercy for pardon of it how is it possible that hee should haue one dramme of ioy till the Lord in mercy seale vnto his poore soule a generall pardon by his spirit dipped in the bloud of Christ Iesus Well then let vs neuer be at peace nor giue any rest vnto our soules till we haue got some comfortable perswasion of Gods mercy for the pardon of our sinnes That the bones which thou hast broken may reioyce THese words containe in them the second part of this verse 2 Part of the verse and it is as much as if the Prophet should haue said O Lord I intreate thee for Christ Iesus sake to for giue me my sinnes and giue mee the blessed assurance of the same in my soule and conscience that so feeling and finding that thou art reconciled and hast pardoned my sinnes my soule so wounded and ouerwhelmed with griefe and sorrow as my very bones and most strong parts are wasted and consumed and my strength decaied may be restored cheered vp and gladded By this speech he would shew his â—xtreame griefe and sorrow for his sinnes Pro. 8.14 Psa 32.3.4 which was so extreame that it wasted consumed his strength dryed vp his bones spent his marrow Doctr. 1 Hence we see that there is no sorrow in the heart of Gods children like that sorrow which is for sin No sorrow in the godly like the sorrow for sinne and offends our most gracious God and mercifull Father Great is the griefe of an husband that looseth a kinde and vertuous wife and who can expresse the sorrow of a father or mother for the death of their deere and onely childe But yet all the sorrow in the world is not like that sorrow and griefe of heart for sinne this will wound the conscience cause weeping and wailing and great heauinesse it will euen weaken the body and strength of nature and if it bee of any continuance it will waste the bones and consume the flesh When I held my tongue my bones consumed Lam. 1.2.5.2.11 Psal 32. Psal And the reason is this because a poore sinner being wounded in conscience for sinne and not feeling the loue and mercy of God for pardon he sees nothing but hell nothing but damnation and the wrath of God which is a fearefull thing for this causeth torments and feares and terrours and makes iudgements what is more terrible and fearfull then to feele the heauy weight and burthen of Gods anger which is insupportable For as Salomon saith Pro. 18.14 A man may beare his sicknesse and infirmitis but a wounded Conscience who can beare Againe Heb. 10.31 It is a fearefull thing to fall into the hands of the liuing GOD. Vse 1 Seeing this is the wofull fruite of sinne that is thus wounds the conscience and wasteth the flesh and the bones we see how God hateth sinne euen in his deerest children so as if they will needes sinne and rebell against God they must feele the wofull smart of it And therefore let vs aboue all things shun it auoid it nor dare to commit it Oh! it will cost thee deere it will make thy heart to ake it will breed thee much woe and misery in soule and body Vse 2 We see the miserable blockishnesse of all carnall men and women who are not ashamed to say that they had rather deale with God then with men for sinne but alas they neuer knew nor felt the weight of sinne but if God should once open their eyes and let them see their sinnes and feele the weight of his anger for them Oh! then they will confesse it is a fearefull thing to fall into the hands of God If he be angry saith Dauid blessed is the man that trusteth in him Psalm 2. Vse 3 Let vs learne that it is not some light sorrow or small sigh or Lord haue mercy on mee will serue for our sinnes against God No no let vs labour to bee humbled more deeply for our sinnes seeing by them wee offend a most mercifull God yea if it were possible to shed euen teares of bloud for our sinnes for all were little enough to expresse that griefe for sinne wee ought to haue Which thou hast broken THat is which thou O Lord my God in iustice hast inflicted vpon me for these my great and heynous sinnes Doctrine There is no respect of persons with God Hence behold that God is most righteous and iust in punishing and correcting the sinnes of men he cannot winke at sinnes of men he cannot winke at sinne in any man no not in them that bee deere and neere vnto him in his most holy seruant Dauid 2. Sam. 24. Esay 39. Math. 23. a man after his owne heart a holy Prophet of the Lord yet if he rebell and play the wanton he is sure to be whipt for it as heere in this place so when hee numbred the people so Hezehiah Ierusalem the holy Citty
yea if the Son of God which had no sinne take but our sinnes vpon him he must be punished the Iustice of GOD will ceize vpon him And the reason of this is manifest because God doth so hate sinne that he cannot winke at it in any man Vse If the Lord do so sharpely and seuerely punish sin in his deerest children whom he loues best Oh! then what will he do vnto those that are his enemies If to the greene Tree what to the dry 1. Pet. 4.17 Ier. 25.29 If Iudgement begin at the house of God Oh! then what shall be the end of those that obey not the Gospell of God If God do so seuerely handle his owne people then much more the wicked May reioyce Doctrine Pardon of sin brings true ioy HEnce we learne that there is wonderfull ioy and gladnesse in the hearts of those who haue the pardon of their sinnes it is matter of endlesse comfort to feele the loue of God in a mans soule to know God to bee my gracious Father Iesus Christ to bee my Redeemer and the Holy Ghost to be my Comforter it is matter of endlesse comfort Psal 32.1 Blessed is hee whose wickednesse is forgiuen and whose sinne is couered Againe Rom. 14.17 The kingdome of God stands not in meat and drink but in righteousnesse peace and ioy in the Holy Ghost Vse 1 Wee learne hence that such as continue in any knowne sinne vnrepented of cannot looke for peace from God for where goes sinne there goes the curse Esay 48. There is no peace to the wicked God doth euen wage war enter into a combat against all impenitent sinners This the Prophet speaketh Psal 7. God doth whet his sword bend his bow and make it ready against the wicked And therefore if we want this and haue not the feeling of Gods loue and assurance of his mercy for the pardon of our sinnes Oh then let vs labour for it vse all meanes to attaine vnto it pray for it begge for mercy and giue no rest vnto thy soule till thou hast it and if thou hast it Oh then make much of it loose it not though thou mightst gaine a Kingdome for all the world will not affoord one dram of ioy and comfort without it and take heed of sin which will driue it away dim it and damp it and depriue vs of the feeling of it Vse 2 Wee see that vngodly men doe offer great wrong vnto the children of God Oh! say prophane beasts and Atheists these professors these Puritanes they are alwaies heauy and dumpish there is no comfort no ioy no mirth in them they are alwaies sad and heauy Thou lyest like an Atheist they haue more sound Ioy and Christian Mirth in one houre then the cursed Athiests of the world haue in a yeare yea who should bee merry if the children of GOD be not merry Who can reioyce more then hee that is the childe of God that feeles Gods loue in his soule Rom. 8.1 is a member of IESVS CHRIST and to whom there is no feare of condemnation It is true indeed in regard of our sinnes and euils wee haue cause to mourne and lament yea to weepe if it were possible teares of bloud but in regard of Gods mercy in that wee bee reconciled to God deliuered from Death Hell and Damnation by the death and merites of IESVS CHRIST in whom we beleeue we can be merry yea reioyce in all estates in sicknesse as well as in health in pouerty as plenty in prison as in liberty Looke on Peter in prison Paul in his chaines whereas wicked men haue onely a carnall and worldly ioy in their friends riches honors pleasures and delights if these be gone and lost all their ioy lyes in the dust then they be dumpish heauy and sad no ioy then no reioycing but a knife an halter a pond So that by this wee see a cleare and notable difference betweene the ioy of wicked men and the ioy of Gods children the ioy of wicked men it is carnall and worldly and earthly the ioy of Gods children is spirituall inward and heauenly theirs is onely in time of prosperity but the ioy of Gods children is durable permanent lasting for euer in life and death whereas the ioy of wicked men ends in death if not before VERSE 9. 9 Hide thy face from my sinnes and blot out all mine iniquities Dauid can no way haue peace till his sins be pardoned IN these words Dauid doth the third time renue his former petition and suite vnto God for the pardon of his sins as one wonderfully amazed and cast downe in the sense and feeling of Gods anger for his sinnes Parts of the verse And the request hath two parts First because hee had prouoked the Lord to anger and was in danger of his displeasure he intreates him to hide away his angry countenance from beholding his sinnes As if hee should haue said ô Lord I haue committed great and greiuous sinnes in thy sight and giuen thee cause to bee angry with mee but Lord I beseech thee cast away my sinnes out of thy sight looke not on them neither call them to account but put them cleane out of minde Secondly he intreates the Lord to blot them out of his book of remembrance alluding to them that keepe a booke of debt who write all downe that is owing vnto them and in token all is discharged blot and crosse the booke So he requests the Lord to crosse the booke of debt because he was not able to pay the debt therefore he requires that he would in the bloud of CHRIST bee content to blot the booke When as Dauid praies to GOD that he would turne away his face that is that he would not call his sins to mind to punish them Doctr. 1 Gods anger most fearefull to the godly but forget and forgiue them and as it were cast them behind his backe as men vse to do with things they will not remember Hence wee learne that there is nothing so fearefull to a poore distressed sinner as is the terrible anger and frowning countenance of the most righteous God 1. Cor. 10.5 Psalm 5.5 Psal 45.7 which if a man beholds and seeth the Lord to frowne vpon him it is impossible that all the creatures in heauen and earth should giue him any comfort no Dauid a King being in danger of his iust anger for sin could haue no ioy nor comfort till hee was reconciled to GOD and did behold his louing countenance turned towards him in and by the meanes of IESVS CHRIST And no maruell though the Prophet intreate the Lord to turne away his angry face for the anger of God is most terrible yea more heauy then if a Mâ—lstone yea heauen and earth should bee laid vpon a mans soule for as Paul saith Rom. 8.31 Heb. 10.30 Math. 5. if God be with vs who can be against vs so if hee bee against vs who can be with
thogh it cost them the losse of Gods fauour and the losse of their owne soules Let vs not deceiue our selues let vs trie our harts by this rule whether they be sanctified or not dost thou find a dislike of all sinne and an hatred of them hast thou a constant and resolute purpose no more to sin against thy God wittingly and willingly hast thou a resolute purpose by the grace of God to walke before him all thy dayes This is a signe of an vpright heart and that it is sanctified but dost thou finde no such resolution no such purpose but rather contrarie a purpose to runne on in thy olde sins thou wilt continue in them let God and men say and doe what they can in lying stealing drunkennes whordome ignorance contempt of the word c. say what thou wilt professe what thou wilt it is a cleare case thy heart is naught it is filthy not sanctified for it is impossible that a man should haue true repentance and an heart truly sanctified and to keepe a purpose to liue in his knowne sins And therefore it conuinceth all such to bee impenitent sinners and notorious hypocrites yea if they leaue many sins and yet purpose to liue in one it argueth the heart is not sanctified Marke 6. Matth. 28. Herod left many yet liued in couetousnesse Vse 2 This Doctrine may serue for the comfort of Gods children who are much grieued for their sins and infirmities when they faile come short of good duties and sometimes start aside as saith S. Iames In many things we sinne all and the iust man falls seuen times but if thou canst truly say it is against my purpose I hate the sinne I commit I condemne it I had no purpose to doe it my desire was to please GOD then thou maiest haue comfort thy heart is sound God wil not condemne thee for it Mal. 3.17 The Lord will spare his children as a father his only sonne A child is going to Schoole and his purpose is so to doe in the way he fals into some company and staies there too long and playes the truant but it is against his purpose euen so the childe of God purposeth to serue God and to please him in all things hath no purpose to sinne but by some temptation of the Diuell or allurement of the world hee is ouertaken I do the euil I would not Rom. 7. I cannot doe the good I would but I delight in the Law of God concerning the inner man This is Pauls comfort and this is the comfort of all Gods children if they can truly say I doe the euill I would not I delight in the law of God that GOD will accept the will for the deede Renue or refresh a right spirit in mee AS if the should haue said O Lord I haue by my sins dimmed thy graces in me yea euen quenched and extinguished them and almost put them cleane out but Lord I beseech thee renue thy graces in me Refresh them Euen as we see a lamp when all the oyle is spent it winkes and is almost extinguished till it bee renued and refreshed with oyle then it burneth againe and giues light Doctr. 5 Hence we learne what is the cursed nature of sin Sin quenches grace as water doth fire and the great power of it namely it is as a poole of water cast on the fire which if it do not quench and extinguish and put out all yet it greatly allayes the heat of it Euen so the graces of GODS spirit in his children alas they be but weake and small but sinne is as a poole of colde water to quench the heat and comfort of them Dauid was wont to delight in Gods seruice to be forward thereunto but sinne did so coole him that he could haue little ioy in it now Demas was forward a while but the world choked him so that he left Christ and Christ biddes the Church of Sardy to be awake and to strengthen the things that are ready to die in them and the Laodiceans grew neither hote nor cold by reason of their pride carnall securitie Reuel 3.3 Reuel 2. so is the church of Ephesus reprooued for that shee had lost her first loue So the Apostle S. Iames resembleth and compareth sin to Childe-bearing for the fruitefulnesse of it Iames 1.15 Lust when it hath conceiued it bringeth foorth sinne and sinne when it is finished it bringeth foarth death 1. Cor. 5.6 Likewise it is compared to leauen that leaueneth the whole lumpe and therefore no maruell though it proceed by little and little from one degree to an other Vse 1 When we see some men who haue been forward haue taken delight in good things now grow cold and lose their first loue this is a flat signe that some sin or other hath stole vpon them they either fall in loue with the world delights plesures profits preferments or else securitie possesse their soules pride idlenes slouth security couetousnes plesure some sin or other hath bewitched them and therfore let all such as find thēselues thus decaying in grace faith cōfort care and conscience let them suspect themselues and think all is not well let them search and find the cause of their decay and it is sinne some sin or other hath crept vpon them Vse 2 How should this make vs afraide of sin seeing it hath so woful effects which is to quench the comfort and graces of Gods holy Spirit in vs it blindes our eyes that we cannot see what is good and euill it hardeneth the heart that a man can not relent and mourne for his sins and bee moued with Gods iudgements it bringeth a decay eclipse of Gods graces men are afraid to doe any thing that might hinder their health or wealth how much more the health and happines of their soules Let vs therefore alwayes keepe a diligent watch ouer our soules let vs seeke to cut off all occasions to euill and indeuour to stop the first beginning for the more sin groweth to an head the more the spirit of God is quenched the worke of grace is diminished and the assurance of our comfort is weakened and lessened Vse 3 When we find any decay in loue zeale faith knowledge repentance obedience c. O then let vs labour to be renued to recouer our former estate againe Reuel 2.1 2. Tim. 1.5 Doe thy first workes againe awake and strengthen the things ready to die Stirre vp euen as a sparke of fire in ashes blow it vp so must we vse all means whereby we may haue the worke of grace renued in vs. Meanes for the increase of grace 1 We must attend vpon the word of God preached for as that is the meanes to beget faith so it is to encrease it and renue it 2 Wee must reade and meditate much call our liues to account and be sory for our decayes and labour to repaire them euen as a ship when it leakes
great sinners and will to vs if wee can repent and seeke vnto him For the Lord must draw vs by his mercie else we can not come at him To the wicked and sinners shall be conuerted vnto thee Doctr. 5 THat is impenitent sinners ignorant are to bee taught the waies of God that liue in sinne without repentance Hence marke who had need to be taught in the wayes of GOD namely poore sinners that liue and lie in sin euen the lost sheep of the house of Israel Math. 1◠such as sit in darknesse and in the shadow of death such as neuer heard of GOD of faith repentance c. such poore Soules had neede to be taught the wayes of God Vse 1 This may admonish all those that be set ouer Gods people magistrates such as haue power in their hands to prouide that such poore ignorant people as want the meanes may bee taught the wayes of God For as S. Paul saith Ro. 10.14 Pro. 29.18 Marke 14. How shall they call on him on whom they haue not beleeued How shall they beleeue on him of whom they haue not heard How shall they heare without a Preacher And where prophecying failes the people perish And it is said of our Sauior CHRIST that when hee saw the people as poore sheepe hauing no sheepeheard hee had compassion on them and his bowells erned towards them Oh that the bowels of all such as haue charge to looke vnto it might erne for the poore soules of the land to prouide for them the bread of life Vse 2 The cause why men liue in sinne bee so vile wicked and vncleane is because they bee not taught the word and wayes of GOD it could not bee if they were taught and instructed that they should be so vile and wicked so ignorant prophane irreligious and superstitious but where visions failes the people must needs perish And therefore those that seeke to take away Teaching and Preaching of the Word of GOD of what Spirits are they Dauid hee thinkes it the onely way to bring men to God to conuer poore sinners and therefore to take it away to roote out the Ministery of the Word and meanes of saluation what is it else but to cast away the soules of the people to famish them to pine them and to starue them And therefore let vs pray to GOD with CHRIST that the Lord of the haruest would send forth Labourers into his Haruest Math. 9. The second part of the verse shews the fruite of this duty Part of the verse that Dauid will performe namely that heereby by his doctrine and by his example many a poore sinner shal be conuerted vnto God Doctr. 1 In that Dauid here promiseth to himselfe this vse and fruite that hee shall bee by his Preaching and example Conuersion of a sinner is Gods worke a meanes to bring others to God Hence wee may learne a gracious comfort for all godly Ministers of the word who labour both by life and doctrine to win others that if they shall bee painefull in teaching and carefull to liue a godly life they shall certainely finde the blessing of God vpon their labours to the conuerting of sinners and sauing of soules If I had sent these Prophets and if they had stood in my counsell and declared my waies vnto my people Ier. 23.22 then they should haue turned them from their euill waies and from the wickednesse of their inuentions Where the Lord shewes that all such as be the true Prophets of God stand in his steed teach his waies they shall see the blessing of GOD vpon their labours And the cause why men conuert not soules is because they were neuer sent of GOD and doe not teach Gods waies and stand not in his steed or else because though they teach the truth yet their liues be vile and wicked they plucke downe with one hand that they build with the other and destroy that in life which they teach in doctrine Vse 1 Hence marke the reason why so many great and learned men of excellent gifts wit and learning doe not conuert many soules vnto God Because they either teach not Gods waies but their owne waies their wit eloquence and deuices or else though they teach well yet they liue ill and so cause their doctrine to bee lesse regarded and weaken the power of it by their sinnefull life And it pleases God in his great mercy to vse the labours of his poore seruants who dare not speake their owne word nor seeke themselues but Gods word in plaine euidence and simplicity and liue according to their teaching the Lord doth bless their labours for the conuersion of sinners and sauing of poore soules Vse 2 It might admonish all those who either teach their owne waies by painted cloquence toyes or tales or else though they teach the truth that they ioine with it a godly life else they may teach long enough ere they do any good and if they would conuert sinners let them first bee conuerted When thou art conuerted strengthen thy brethren Luke 22. And let no such carelesse Ministers wonder that GOD giues no blessing to their labours seeing they faile either in teaching GODS waies truely and plainely or else in life they liue wickedly and offensiue VERSE 14. 14 Deliuer me from bloud ô God the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse Dauid cannot satisfie himselfe in seeking mercy for his sinnes IN this verse yet once againe Dauid returnes to intreate for mercy and fauour at the hands of God that hee would pardon his great and grieuous sins yea his bloudy sinne and that God would in mercy deliuer him from that punishment which was due vnto him for the same for hee intreats the Lord to deliuer him from bloud that is his heynous and capitall sinne of murder and shedding that innocent bloud of Vrias his faithfull seruant 2. Sam. 11. and many others with him so also the punishment due vnto it Parts of the verse This verse containes two parts first a request with great earnestnesse to God for deliuerance from his grieuous sinne Deliuer mee from bloud secondly a reason to moue the Lord thereunto namely taken from the glory of GOD which hee will shew forth And my tongue shall sing ioyfully of thy rightenesse In the petition first marke what is the request namely that GOD would deliuer him from bloud that is a most cruell and bloudy sinne of shedding the inocent bloud of many of his Subiects Secondly the manner of his request O God thou that art the God of my saluation That hee praies to God now with faith assuting himselfe that vpon his repentance God was now reconciled vnto him and though he had sinned grieuously yet not cleane fallen from grace but so as still hee could call GOD his GOD and the GOD of his saluation Deliuer mee from bloud THat is from the punishment which is due vnto