be the very beginning of true repentance and the first step to heauen and the saluation of a mans owne soule surely then most men be in a miserable and wretched estate for most men yet haue not set forward one foote nor gone one steppe to heauen For they haue neuer been humbled neuer touched neuer yet wounded nor pricked in heart for their sinnes and therfore must needs be in a dangerous estate Note Well then apply this to your selues didst thou euer in all thy life find thy heart pricked for sinne Did the sacrificing knife of the Word neuer wound thy conscience nor fetch one teare from thine eyes for thy sinnes Didst thou neuer finde thy heart to mourne and to be cast downe with remorce of conscience Certainely thy case is fearefull and dangerous thou art not yet gone one step to heauen nor moued one finger to eternall life no no thou art yet in thy sins in extreame danger to be damned Iames 2.19 Oh then let the word come home to you harden not your hearts against it neuer bee at quiet till you can say I haue felt my soule touched and wounded with the word of God Vse 2 This serueth for the comfort of GODS children for if we finde and feele our hearts broken and wounded for sinne so as wee mourne for them with godly sorrow because they be sinnes displease God offend his Maiesty it is a certaine signe we haue truly repented we are in the estate of grace Gods spirit hath met with vs the word hath not beene in vaine in our hearts but hath wounded sinne cut the throat of it blessed be God if thou canst say by experience that the Word hath beene powerfull to wound thy soule so as thy conscience is truly touched not only because of Gods anger but because of this that we haue sinned a gainst a mercifull Father This godly sorrow euer goes with true repentance not as Caine Indas 1. Cor. 7.10 c. who despaired of Gods mercy with a desperate sorrow because of the punishment but when we are wounded with sinne to mcurne for it because it offendeth God a louing Father Doctr. 3 From Dauids prayer The first thing Dauid craues is mercy and first petition marke what it is he so carnestly craueth not a kingdome nor gold or siluer not the life of his enemies but mercie mercie alone hee craued for nothing but mercy and therefore in his person wee learne what is that which we should most desire aboue all things in the world namely the fauor and mercy of God in Christ Iesus so that if it should be asked what we would desire in all the world we should answer Mercy and the fauor of God in Iesus Christ he is a blessed man that hath mercy Psal 32.1 2 Psal 4.6 Lu. 18.13 let other men desire worldly wealth riches honor gold siluer but Lord I craue nothing but mercy thy fauour and louing countenance The poore Publican comming to God he knockes on his breast and cries for mercie God be mercifull to me a sinner For there is nothing in the whole world that is able to appease the troble of a wounded conscience saue only the mercy of God in CHRIST IESVS Dauid no doubt had tossed many thoughts within himselfe when hee came to vtter this which heere is penned he had a true sight no doubt of the miserie and wretched estate wherein hee stoode by reason of his sinne Anâ—â—â—d there beene anie other way in the world to haue gotten out of that â—â—ate hee would haue found it But â—â—rke he casts his eie onely vpon â—he â—â—rcie of God making that his surâ—sâ— resuge in this his greatest necessitie Euen so howsoeuer the opinions of men as touching happinesse bee diuerse poore men thinking riches the prisoner libertie the sicke man health Although these desire all these yet the sinner euer desireth mercie This Mercy of God Dauid This sweete Singer of Israel had often times singed now hee desires it And this is the difference betwixt the godly and the wicked Honour me saith Saul before my People Haue mercie on mee saith Dauid Vse 1 Wee learne hence that nothing can pacifie a Wounded Conscience grieued and distressed for sinne but onely the fauour and mercie of God in Iesus Christ Men may in their distresses go to sport and pastime and merry company But alas this is no comfort to a wounded Soule onelie the mercy of God and feeling of his loue in Christ can asswage and pacifie the accusing of our Consciences A man in a hote burning ague may taste of colde water which may ease him for the present but alas after it will increase his torment And as an olde soare if it be not healed at the bottome though it seem to be found on the toppe yet it will breake out againe and become more dangerous and incurable euen so when men shall seeke to smother the accusation of conscience to blunt the edge of it it will after rebound againe and giue a deadly wound to desperation Vse 2 Dost thou find thy conscience vnquiet Dost thou feele it wound and accuse thee Nothing can pacify a wouÌ„ded conscieÌ„ce but God so as thou canst finde no comfort nor rest vnto thy Soule There is no other way in the world to pacifie thy conscience and to haue peace then to intreate and beg for mercy at Gods hands Ro. 14.17 The kingdome of God standâ— not in meate and drinke but in righteousnesse and peace and ioy in the holie-Holie-Ghost So that although a wicked man enioy all the world yet if he haue not mercy and the pardon of sinnes alas he shall haue no sound peace of Conscience no ioy in his soule nor any drop of true comfort And therefore let vs all seeke reconciliation with God intreat for fauor and mercy and neuer giue any rest vnto our soules till we can feele and finde our Soules assured of GODS mercy in Christ and the pardon of our sinnes if any say O that I could feele this in my soule I haue an acusing conscicence I feele it terrifie me I am afraid I shall be condemned I can finde no comfort What shall I doe Euen as Dauid did heere beg hard seeke earnestly for so the Lord promiseth If wee seeke wee shall finde And therefore let vs pray and continue in prayer and know that the Lord will in the end heare and grant our requests The second point is the Partie to whom the Prophet directs his Prayer To whom and seeketh for comfort not to any Saint or Angell not to the Virgin Marie but hee goeth to God praieth to him Haue mercie on mee O God and he directs his prayer to the whole Trinitie Father Sonne and Holy Ghost to God the Father as the Authour of all mercy to IESVS CHRIST by whom and in whose name wee obtaine mercy and to the Holy Ghost because hee doth teach vs to pray and doth conuey and deriue all sauing comfort
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
alone presently it falles with the least puffe of winde so doe wee And therefore let vs not relie too much vpon our owne power as Peter did and fell but feare our weaknesse and suspect our selues and pray the Lord to hold vs and not to leaue vs to our selues for then there is no sinne so fowle into which wee will not easily plunge our selues And yet if the Lord leaue vs to fall into some great sinne against knowledge and conscience let vs not despaire or thinke wee haue sinned against the holy Ghost as it is the diuells vsuall temptation to perswade a Christian that hee hath sinned against knowledge and conscience and therefore against the holy ghost and that God hath no mercy for him and to that purpose hee abuseth one especiall place Hebr. 6.4 5 6. For it is impossible that they which were once lightned and haue tasted of the heauenly gift and were made partakers of the holie Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentance By this place and such like the cunning Diuell labours to bring the children of God to dispaire if they commit sinne after they be called and inlightned because they sinne against knowledge and conscience But that the children of God may sinne and commit some great sinne and euill against knowledge and conscience after they be inlightned and effectually called and sanctified appeareth in Abraham Sara Dauid Peter c. and daily experience proueth it and therefore all sinnes of knowledge and against conscience are not sins against the holy Ghost but in that place he speaketh of such as of desperate malice and set purpose sinne against the holy Ghost and wholy fall away and abandon all Religion and renounce Christ and his Gospel and therefore the holy Ghost saith not onely if they fal but if they fall away that is euen cut themselues cleane off from Christ Againe that they sinne wilfully euen desperately persecuting Christ in his members and crucifie the Lord of glory and make a mocke of him trample vnder foote the sonne of God and accompt the blood of the New Testament as an vnholie thing and dispite the Spirit of God now none of all these did befall Dauid Peter or any elect child of God who though they sin of knowledge against conscience yet doe they mourne and are grieued for it and it is for feare or by the continuall instigation of the diuell and strength of his temptation or in haste and of weakenesse but afterwards they do grieue for it and desire nothing more then to repent and to be reconciled to GOD which they cannot doe that sinne against the holie Ghost Doctr. 2 Wee learne that heauenly wisedome and sauing knowledge which worketh on the heart Heauenlie wisedome is the proper gift of Gods spirit and conuerteth the soule is the proper worke and gift of God alone by his Spirit Thou O Lord hast by thy Spirit taught me wisedome in the secret of my heart enlightning and giuing mee a heart to know thee All the elect shall be taught of â—od Againe the Lord promiseth To make all her children the Scholers of God Iohn 6.45 Esay 54.13 And hee will be their Master and Teacher so that it is manifest that God alone is the Schoolemaister who doth teach by his Spirit true and heauenly wisedome sauing and sound knowledge in the heart God teacheth his wisedome two waies And this teaching of God containes two parts First the enlightning of the mind Secondly the bowing of the heart First the Lord doth by his Spirit which is the eye-salue Reue. 3.9 1. Cor. 2.10 annoynt our eyes and cleare our mindes and maketh vs able to vnderstand his will in his word by nature alas we cannot know his will for The naturall man perceiues not the things that are of God for they bee foolishnesse vnto him and euen as the cleare Sunne is vnto a blinde man so is the word to vs by nature we vnderstand nothing to our good Secondly the Lord teacheth wisedome in the secret of the heart when he bowes the heart to obedience of his will so the Lord opened the hart of Lydias to attend vnto the preaching of Paul Acts 16.14 Vse 1 Seeing it is GOD who teacheth wisedome and sauing knowledge we must labour to become his Scholers and disciples we must be willing to learne of this Master to come to his Schoole where his Word is taught and intreate him that hee will teach vs his will and teach vs wisedome in our hearts Dauid Psalme 119. in many verses hath it Teach mee thy word O Lord and I will keepe it euen vnto the end and as for such as scorne to haue GOD for their Schoolemaster to come to his Schoole to be taught of God all their wisedome if it were as great as the wisedome of Salomon or Achitophel it is but follie with God Vse 2 Seeing God that is our spirituall Schoole-master he teacheth not only the eare or the tongue but he teacheth the heart in the secret of the heart and affection by moouing and bowing them to obedience this sheweth that most men are not taught of God for all the knowledge that they haue of God and his word it is onely in words lipp-knowledge and knowledge in the tongue to talke of God to discourse and commend Religion but it neuer commeth to the heart and intrailes to humble them to enlighten the minde truely to conuert the soule to bow the wil and affection to obedience Well know this that all thy knowledge and wisedome can not doe thee any good vnlesse it be in the heart vnlesse it bring foorth obedience to the will of GOD and therefore prooue thy knowledge whether it hath humbled thy heart moued thy affection to obey the will of God to keepe his Commaundements for it thy heart runne after sinne and thou art not purged nor bettered nor reformed in heart and life alas thy knowledge is but carnall and wil neuer saue thy soule And this serues to cut the combs of many vaine hypocrits and dissemblers who because they can talke and discourse of matters of religion and commend the Preacher they do thinke themselues iolly fellowes and good Christians But I say vnlesse the Spirit of God teach thee wisedome in the secret of thy heart by bowing it to obedience and reformation all thy knowledge it is but a carnall and fleshly knowledge which may befall a reprobate Paul shewes vs how we may vndoubtedly know whether we be taught of God or not If any man loue God he is taught of God 1. Cor. 8.3 so that by our vnfained loue of God which will appeare in keeping his commandements and doing his wil we shall know whether we be truely taught of God And he that hath not the loue of God nor care to keep his Commandements that man let his knowledge bee neuer so
himselfe telleth vs Esay 43 25. I euen I am hee saith the Lord that putteth way thine iniquities Now that they may be blotted out and this Booke may be cancelled we must How to haue the Bookes cancelled First truely repent of them all bewaile them be grieued for them that by them we haue grieued God Secondly we must beg hard euen as for life and death for pardon of them as Dauid did here againe and againe aske mercy If a man should runne into debt a thousand pounds and know not how to pay his creditor his best way were to seeke and make friends vnto him to forgiue it We are debters vnto God thousand Thousands sinnes pay wee can not then let vs confesse the debt intreate him to blot his booke and take that hand-writing and band of obligation on against vs and naile it to Christs Crosse And this is an excellent propertie of the childe of God that hee desireth after a sort to come out of Gods debt A true childe of GOD cannot abide to haue any thing standing on Gods score for he knowes Hebr. 10.31 That it is a fearefull thing to fall into the hands of the liuing GOD so long to deferre till God warne to his Barre Oh he seekes betimes and giues the Lord no rest till the debt be pardoned Thirdly that our sinnes may bee cleane blotted out wee must haue faith in Christ Iesus for nothing can blot out sinne but his bloud alone nothing in heauen and earth can satisfie Gods anger wash away sinne blot out our offences but onely the bloud of Iesus Christ and therefore let vs labour continually to be assured of it by faith to sprinckle our sinfull hearts with the bloud of Iesus Christ 1. Iohn 1.7 Reuel 1.6 Vse 3 Seeing the Prophet Dauid doth acknowledge that this Debt was more then he was able to pay and therefore disclayming his owne sufficiencie appeales onely to GODS mercy in Christ for the pardon of the same We learne that that Doctrine of Merites yea and Supererogation now taught in the Church of Rome is most false and erronious teaching poore people to leane vnto mans satisfactions which they must make vnto God either heere or in Purgatory whereas the Iustice of God is infinite And when we haue done all that we can heere in this life wee are vnprofitable seruants nay there is not that man in the whole world that if God should lay aside his mercie and deale in iustice were able to satisfie the Iustice of GOD for the least Debt that hee doth owe vnto GOD. And vnlesse the Lord take pittie on vs and forgiue the Debt there remaineth nothing for vs but to lie in prison and that for euer Matth. 28.27 But of this before VERSE 2. 2. Wash mee throughly from my wickednesse and cleanse me from my sinnes IN this Verse the Prophet Dauid proceedes with his former petition vnto GOD for grace and fauour for pardon of his sinnes yet so as hee doth it more effectual and more earnestly because his foule was now exceeding grieued seeing his woefull misery that he was in how foule and filthily he was stained with sin most hainously And though some put a difference betweene these two speeches and vnderstand the former of the washing of Iustification and pardon of his sinnes not imputing them vnto his charge And the second of the washing of Sanctification and the couering of our sins yea by little and little washing and purging them away and more and more renewing newing of vs in soule and bodie by the worke of Sanctification yet me thinks the words do both imply one thing namely to be throughly purged from the filth and staine of sinne and to be receiued againe into the fauor of God by the means of Christ It may seeme strange what should moue Dauid to confesse his sin and to intreate for pardon in this maner There was no Court of Inquisition concerning his fact There was no Magistrate to examine him nor Iudge to condemne him he being King Nay no doubt the diuel might set some on work which might back him and seeme to lessenhis fault what then should cause Dauid without any regard of his credit to come forth in this manner and thus publiquely to confesse his pollution and to be so earnest vnto GOD with his Haue mercie Blot out Wash me c. Surely it was his owne conscience and that extorted and wroong from him this Confession and made him so earnest vnto God in prayer Doctr. 1 From this prayer of Dauid A woūded consciēce can finde no rest but onely in Christ repeating his request to GOD so often Haue mercie Blot out Wash me c. we learn that a wounded conscience that is truely touched for sinne can finde no rest or comfort but only in the feeling of Gods mercy in Christ for the pardon of sinne and therfore Dauid to shew how hee was truely humbled and wounded for sinne hee neuer can content himselfe to pray and beg for mercy and pardon for after a man sees his sins and the filthinesse of them and beholdes the wrath of God against sinne his conscience still accuses him neither can hee finde any rest till hee do feele the mercy of God in Christ for the pardon of them Being iustified by faith we haue peace with God Rom. 5.1 Againe the Kingdome of GOD stands not in meate and drinke Rom. 14.17 but in righteousnesse and peace and ioy in the holy Ghost that is in pardon of sinnes and feeling of Gods loue for sinne once knowne will neuer cease to accuse vntil it be pardoned And this is confirmed vnto vs by the example of Caine Genes 4. who hauing slaine his owne brother and shead innocent bloud which cried in the eares of the Lord for vengeance how did the Lord strike him with an accusing conscience that he feared the sight of euery creature when he had once attained the sight of his sinne and whereas he thought to build him a Cittie to yeelde him comfort and safetie euen there did the Iustice of God ouertake him and he was driuen from that enterprise The like wee may see in Belieshazzer Dan. 5.56 when there appeared fingers of a mans hand vpon the wall his thoughts were troubled and his knees smote one against the other According tothat punishment the Lord foretolde Leuit. 26. I will send euen a faintnesse into their hearts And the sound of a leafe shaken shall chasten them And they shall flie as from a sword though none pursue them So that if it were possible to escape all apprehension and accusation in the world yet a mans owne conscience would arrest him and hale him vnto Iudgement Vse 1 Seeing this is the nature of sinne that being knowne it wil neuer cease to accuse and vex the conscience of a poore sinner till it be pardoned it should prouoke vs all that feele the smart of sinne neuer to giue the Lord any rest vntill we haue pardon
had offended his mercifull God â—nd louing Father it did torment and vex his conscience exceedingly so euery childe of God that truly repents of sinne he is more grieued for sinne because it offends God then for feare of shame or punishment As wee see in Dauid Psalme 119. I haue hid thy word within my heart that I might not sinne against thee The like wee may see in Ioseph Gen. 39. when hee was tempted to lewdnesse by his adultresse Mistresse his answere is worthie to be remembred of vs How can I doe this great wickednesse and sinne against God The wrong that hee should haue done vnto his Maister did not so much preuaile with him as that he knew he should sinne against GOD And the like may bee said of Peter Matth. 26. Who remembring how kinde and louing CHRIST had beene to him euen to pray to his Father for him when Sathan desired to buffet him That tolde him Matth. 16. That the gates of hell should neuer preuaile against him The looking backe of this his Maister wounded him to the heart that hee should sinne against him so cowardly to deny him Vse 1 Well seeing this is the nature of true repentance of godly sorrow and remorce of conscience for sinne that the childe of God is grieued for sinne because it displeaseth GOD his most louing and mercifull Father as in Ioseph Dauid the Prodigall sonne c. let vs labour to sinde our hearts thus affected that wee can mourne for sinne because it is sinne and offendeth GOD our louing Father though none knew of it nor could accuse for it nay although there were no hell nor Iudgement to condemne vs yet that wee sinde our hearts wounded for our secret sinnes for our close sinnes and hidden corruptions because wee know they offend our most gracious God and louing Father Let it be farre from vs to say with Pharaoh Exod. 5. Who is the Lord that I should be afraid to sinne Oh! know O man whosoeuer thou art that exaltest thy selfe in this manner to sinne with a high hand against the Lord That the Lord is as a consuming fire It is hee that drowned Pharaoh for all his pride Exodus 14. It is hee that made Ierusalem a heape of stones Matth. 29. It is hee that sent lice vpon Herod Actes 12. and fire vpon Sodome Genes 19. Learne therefore to know God aright And it will make thee quake and tremble to sinne against him Vse 2 This sheweth that most mens repentance is but counterfeit and vnsound for were it not for seare of shame and punishment they could be content to commit sinne to liue in sinne from day to day as Potiphars wise tempted Ioseph continually to sinne and vncleanensse Genes 39. alas shee thought not that GOD should see or beholde it But whatsoeuer thou arte vnlesse thou finde thine heart humbled for thy close and hidden sinne and secret corruption I tell thee thou art not truely humbled the veriest beast and Atheist that euer liued may confesse his knowne sins and in regarde of the shame and punishment be sory for them Exo. 20.17 1. Sam. 15. Matt 27.3 Actes 8.25 as Pharaoh Iudas Saul Simon Magus c. but heere is godly sorrow which brings repentance neuer to be repented of to be grieued for sinne though wee should haue neither shame nor punishment seeing it offendeth a gracious and mercifull God A simile as we see two children one is a naturall louing and duetifull childe and hee is loath to offend his father though he neuer corrects him because he sees his father kinde vnto him An other that is of a froward nature hee is loath to sinne before his father for feare of the whip and therefore out of his fathers fight he will play his prankes Doctr. 3 In that Dauid thus laies open his sinne A penitent person neuer excuses his sin though it was secret and doth aggrauate it wee learne that he that truly repenteth of his sinne will not excuse it mince hide and cloake it and seeke starting holes to conceale it But he will truely and humbly acknowledge it lay it open and make it manifest vnto God hee doth not blame the folly of the woman nor by any meanes seekes to hide his sin but laieth it open before the Lord Against thee haue I sinned so it is the manner of GODS children that doe truely repent to lay open their sinnes in the worst vilest maner to make them greater not lesser Vse 1 Well then this doth shew that those men are not truely humbled Note of a wicked maÌ„ neither yet haue truely repented that doe seeke starting holes for sinne I am not alone if I goe to hell I shall haue more company It is but the fashion and if I doe no worse then sweare by faith troth c. the Lord I hope will pardon me This excusing and cloaking of sinne is a signe of a naughty and dissembling heart that that man or woman is nor truly humbled as they should we see this in Saul he was so farre from aggrauating and increasing his sinne that he found out many excuses 1. Sam. 15. Matth. 15. The people did it and it was to offer Sacrifice So the wicked at the day of Iudgement are so far from confessing their sinnes that they excuse them so tâ—at it is a note of a wicked and gracelesse heart to excuse sinne to hide it and couer it Pro. 28.23 and he that â—oâ—n so shal neuer finde mercy Against thee Against thee only haue I sinned IT may heere bee demanded how Dauid could say that he had onely sinned against God Did he not sinne against Vrias his faithful seruant and louing subiect first in committing adultery with his wife and then in causing his innocent bloud to bee shed How then could Dauid say heere Against thee onely haue I sinned I answer First Dauid had sinned indeede against Vriah and that two maner of wayes first in his wise not in his goods for then perhappes hee might haue made amends but taking his wise out of his bosome as Nathan telleth him hee could neuer make a recompence when Abimelech a heathen King Genes 20. did ignorantly take Abrahams wise into his house when hee knew the same although he defiled her not gaue Abraham a large gift for satisfaction What satisfaction then might Dauid giue being not a heathen man but a Prophet of the Lord who witâ—ingly takes the wife of Vriah and defiled her Secondly besides his wife he taketh away his life also The Diuell could say Iob 2.4 Skinne for skinne and all that a man hath will hee giue for his life yet as precious as a mans life is vnto him Dauid addeth this iniurie to the former taking away his life also Againe Dauid sinned not onelie against the husband but against the Wife also corrupting her chaste minde and alluring her vnto follie And vnto this sinne committed against Vriah and his wife I might adde the sinne
be in danger of the iust and seuere anger of the eternall GOD And therefore let vs goe to GOD flie to him labour for reconciliation with him Object If any doe obiect it seemeth that wrongs done to men are no sinnes and to be repented of Answere I answere That followeth not For whether the wrong be done directly against God himself all the commandements of the first Table concerne God or indirectly against God and directly against our brother as al the sinnes of the second Table concerne our brethren yet insomuch as the Lawe of GOD is broken either in the first or second Table therefore the chiefest fault wrong is against GOD himselfe yet wee are not to thinke that sinnes done against men are no sinnes but that wee are to be humbled for them because in sinning against our brother we sinne against God whose Lawe we breake and therefore wee must restore foure fold wee must be reconciled to our brother and seeke to right wrongs done vnto him Thus much of the person to whom Dauid confesseth not to any masse-priest but to GOD alone who alone was offended who alone could pardon his fault Now in the second place wee are to come vnto the thing confessed namely his particular sinnes and impieties And done this euill in thy sight In the former words I haue sinned he spake more generall in these words he points out his particular and speciall sinne And done this euill adultery and murther in thy sight Doctr. 1 Marke what is that which most wounds Dauids conscience and troubles his minde not so much feare of shame and reproach in the world nor yet feare of punishment but his sinne his vile sinne is it that wounds him that galls him that doth kill his heart and grieues his poore soule Against thee Against thee haue I sinned as if hee should haue said O my God it grieues me exceedingly and wounds my heart that euer I should be so vile to sinne against thee my gracious and mercifull God I care not for the shame of the world or feare of punishment but my sinne my sinne is that which doth wound me and gripeth mee at the heart So that our lesson is this that the childe of God that truely repents nothing more grieueth him then sin because it is sinne and breakes the Law off he is more grieued for sin then either for shame or punishment Vse Well seeing this is true repentance to be grieued for sin and that more then all other things not for feare of shame or punishment so much as because it offends a mercrifull God and louing father le ts trie our repētance art thou grieued more for sin then any thing else because it offendeth God and displeaseth him and couldest thou mourne for sinne if there were no shame nor punishment hell nor iudgement it is a certaine signe of true repentance but alas those that can weep for feare of punishment and shame of sinne many times are nothing at all grieued for sinne in regarde of God whose most holie Lawe is broken And therefore their repentance is not sound Doctr. 2 Marke how Dauid doth not onely in general acknowledge his sinne Acknowledgemēt of particular sins required but he points out his particular euill and speciall sinne of close adulterie and murder I haue done this euill this grieuous sinne in thy sight Howsoeuer I laboured to smother and hide it yet thou wast an eye-witnesse and very priuy vnto it So then hence wee may learne that in true repentance there must be acknowledgement and confession of our particular sinnes and offences that we may say I haue sinned and done this euill in thy sight lying stealing drunkennes whooredome murder c. We must come to particular and speciall sins Dauid hee acknowledgeth his particular sins of numbring the people and of matching with the vncircumcised nations 1. Chr. 21.8 Ezza 9. And thus doe the people of Israell deale in their conuersion 1. Sam. 12.19 Pray for thy seruants to the Lord that wee die not for we haue sinned in asking vs a King Besides all our other sinnes So the Apostle Paul 1. Tim. 1.13 declareth there that many things troubled him yet this especially that hee had beene a blasphemer a persecuter and an oppressor not worthy to be called an Apostle This appeareth likewise by the example of the Iewes Actes 2. As also in the conuersion of Zacheus Luke 19. who hauing been a griper and anoppressor offered to make full restitution So that wee see it is a certaine note of true repentance to be touched with the feeling of a mans particular sins committed against God Vse 1 Seeing Dauid and all the seruants of God when they haue beene truely humbled haue repented and confessed their particular sinnes vnto the Lord this shewes most men and women haue not true repentance but onely the shadow of it Alas the vilest Atheist in the world a reprobate and one that shall neuer bee saued may confesse this in a generall and confused maner we are all sinners but if we will truely repent indeede wee must looke to confesse our particular sinnes to finde them out one by one and to acknowledge them vnto the Lord with griefe and sorrow and hatred of them but alas most men and women content them selues in generall termes to confesse they bee all sinners although they know not in particular wherin they haue offended yea if they be examined in particular they thinke they do keepe all the commandements of God But we must vncase our selues vncouer our particular sinnes if we would haue God to couer them with the bright robes of Christs righteousnesse If a sicke man come to the Physition and onely tell him hee is sicke and neuer shew him his particular griefe and disease that troubleth him and the manner thereof with all the circumstances belonging to the same he can neuer looke to be cured So likewise if we come to God the Physition of our soules and say only We haue sinned we can not assure our selues of pardon Our vnknowne sinnes we must therefore confesse generally but our knowne sinnes wee must confesse particularly as the Prophet Dauid here doth And done this euill So in the first booke of the Chronicles 21. I haue sinned greatly Because I haue done this thing that is numbring of the people So that wee see it standeth vs greatly in hand euen with griefe of heart to confesse our particular sins and to giue Sentence against our selues and to pray as for life and death for the pardon of them otherwise our repentance is as it were but in shew and for fashion sake which is neuer acceptable with Almighty God Vse 2 Seeing it is necessary in true repentance to finde out our speciall sins and particular euills and impieties we see that it stands vs in hand to be throughly acquainted with the Law of God for by the knowledge of the Law comes the knowledge of sinne and that man that hath
on CHRIST God will make them of the cursed fire-brands of Hell heires of the kingdome of Heauen of the limbe of the Diuell the members of Iesus Christ of adulterers and filthy sinners such as Dauid was chaste and pure and the holy seruants of God And this the Lord promises men that if they will repent turne to God and forsake their sinnefull wayes Esay 1.18.19 Then though your sinnes were as redde as searlet I will make them as white as snow Though they were as crimson yet I will make them cleane as wooll That is though men bee guiltie of bloudie finnes notorious euills as Dauid of murder vncleannes whooredome adultery couetousnesse swearing contempt of the word of God c. Yet if thou hast the grace to repent certainely the Lord will most thorowly purge and wash away all thy sinnes hee will seale thee a generall pardon of them all if thou wilt onely repent and lay holde vpon Christ Oh! then let me speake vnto you in the name of God hast thou been a vile blasphemer hast thou beene a contemner of the Word a persecuter of Gods children hast thou been a cruell murderer oppressor vsurer hast thou beene an adulterer a filthie liuer Well if thou wilt now repent turne to God bewaile thy sins beg pardon of theÌ„ if thou wilt renounce leaue and forsake them become a new creature in Christ Iesus and amend thy siâ—full life loe God doth this day offer mercy vnto thee he wil embrace thee as he did the Prodigall child he will wash thee in the bloud of his owne Sonne Luke 15. hee will couer thee in his righteousnes hee will pardon all thy sinnes and neuer lay them to thy charge he will make of thee that art a vile and miserable sinner a very fire-brand of hel a blessed member of Iesus Christ And therefore let not the number or greatnesse of thy sinnes hinder thee for if thou canst repent God wiâ—â— pardon them all and receiue thee to mercy Oh then if thou wilt not for all this repent and turne to God leaue and forsake thy sins and impieties become a new creature in Christ Iesus but lie in thy sinnes and wallow in the filth of them still and harden thy heart against all the sweete and gracious offers of mercy How art thou worthy to perish 2. Cor. 5.18 if thou shalt despise so great saluation VERSE 8. 8 Make mee to heare of ioy and gladnesse that the bones which thou hast broken may reioyce Dauid heare entreats for peace of conscience DAVID hauing in the former verse craued mercy at the hands of God for the pardon of his sinnes which were both many and great he doth in this verse beg at the hands of God the blessed fruit of the same namely the blessed and comfortable perswasion of Gods mercy and assurance of his loue for the pardon of his sins that God would euen testifie vnto his poore soule and wounded conscience by his spirit inwardly Sinne had takeÌ„ away his inward ioy that he was appeased and pacified with him and in Iesus Christ reconciled vnto him that so being thus assured of Gods loue of reconciliation with God and the pardon of his sins his wounded conscience might be comforted his wounded soule and heauy heart might be refreshed and his exceeding griefe might be mittigated and asswaged Parts of his verse In this verse note two speciall points First what is the thing Dauid so instantly craueth of God namely that he would cause him to heare comfortable and blessed newes oâ— Gods mercy and assurance of thâ— pardon of his sinnes Make mee tâ— heare of c. Secondly the end wherefore hee so begs requests for this namely that his broken heart and bleeding conscience might be comforted and his vnspeakeable griefe by the feeling of Gods loue might bee ended That the bones which thou hast broken may reioyce Make mee to heare AS if he should haue faid O Lord I beseech thee to witnesse thy loue and fauour vnto mee yea I beseech thee send thy blessed and holy spirit to certifie my conscience of the blessed pardon of all my sinnes that thou wilt not enter into iudgement with me for them And that which Dauid doth heare confesse of himselfe all the children of God shall one day be sure to find by experience that sinne doth spoile them of their inward peace and ioy Oh then if we could remember how sweet the ioy and peace is which by sin we loose for the vaine and transitory pleasures of sinne which are but for a season wee would neuer make so bad exchange The maine point is what is it that Dauid so earnestly craues of GOD namely that GOD would assure him of the blessed pardon of his sins but some may say this seemes needlesse did not the Lord send Nathan to him who after Dauid had confessed his sinne told him The Lord hath pardoned thy sinne thou shalt not die 2. Sam. 12.13 How then comes it to passe that here hee prayes the Lord to cause him to heare and feele this the pardon of his sinnes I answere First it is true that Nathan the Prophet of God did assure him of the pardon of his sins vpon his true repentance but yet Dauids heart being wounded with sinne could not so fully feele and finde the assurance of Gods loue and pardon of his sinnes and therefore intreats the Lord to certifie his conscience inwardly by his spirit fully to assure him of the same Secondly I answer that though Dauid heard Nathan tell him that the Lord would pardon his sinne yet hee iudged the outward testimonie of all men and Angells as nothing vnlesse the inward certificate and testimonie of the holy-holy-Ghost go with it inwardly to certifie assure and perswade â—he poore wounded conscience of Gods loue and fauour Doctrine 1 Hence wee learne sundry points of instruction First that as Dauid praies to be assured of GODS loue and the pardon of his sinnes so euery true childe of God that beleeues and repents of all his sinnes may know and bee assured in his conscience of Gods loue and fauour Euerie childe of God may be assureâ— of the pardon of hiâ— sinnes and the pardon of them all And in the Article of our faith we doe professe we beleeue the remission of our sinnes and life euerlasting and seeing wee pray for this that GOD would forgiue our sinnes and trespasses therefore we beleeue it else we sinne in praying for it so that euerie one that truely repenteth and embraceth Iesus Christ is a new creature hates vile wayes indeuours in heart and life to please GOD 2. Pet. 1. hee may know and be assured that he is reconciled to God and his sinnes be pardoned Vse 1 This condemnes that hellish Doctrine of the Papists who teach and hold that no man can bee assured of the pardon of his sinnes vnlesse God send a reuelation from heauen to do it and that it is
a vertue of faith to doubt of GODS loue Rom. 8.38 Iob 13.15 19 25. Psal 125.1 but how did Paul doubt when he saith I am fully perswaded c. Alas how dares a vile sinner not iustified nor assured of GODS loue and the pardon of his sinnes how dares he come to call on God and make his prayer vnto him dares a traitour come to his King speake vnto him not hauing his pardon Well this Doctrine of doubting it is a racke for wounded consciences and torments afflicted soules when they can not tell whether God loueth or hateth them nor know not that their sinnes be pardoned Vse 2 And therefore that religion which teacheth doubtings and pronounceth them accursed who â—old that a man may be assâ—red of saluation we accurse it as a Doctrine enemie to faith and saluation And indeed it is strange to see that whereas they teach a man is able to fulfil the whole law of GOD and by his workes to merit eternall life yet they accurse him if hee say hee is sure to be saued so directly doth one point of their false Doctrine impugne another Indeede it is no maruâ—ll though their religion can yeelde no comfort for certainety of saluation seeing they draw men from off the foundation Christ Iesus in whom only it is promised that we shall find rest for our soules Seeing Dauid prayes for this assurance of Gods loue to bee assured of the pardon of his sinnes by his spirit and that vpon his true repentance This shewes that the confidence that most men haue is a fond presumption and securitie They would not doubt of GODS loue for all the world they beleeued euer since they were borne and thus they brag of their strong faith but they deceiue themselues for till a man do repent turne to GOD beleeue in Christ be a new creature hee can haue no assurance of Gods loue or pardon of his sinnes Let all true Christians examine themselues whether they feele and finde this blessed assurance and perswasion of Gods loue and the pardon of their sinnes if thou hast it make much of it loose it not If thou want it vse all meanes giue all diligence to get it repent turne to God begge mercy and pardon for thy sinnes embrace Iesus Christ beleeue in him that thou mayest bee assured and neuer be at rest till thou canst say I am perswaded of Gods loue in Christ Iesus I know my Redeemer liueth I am perswaded I am the childe of God else a man can haue no ioy peace nor comfort Doctr. 2 Though Nathan had told him his sins were forgiuen Mans testimony of the remission of sins is nothing without the testimonie of Gods spirit yet Dauid could not be assured till he felt the inward assurance and certificate of Gods spirit to perswade and witnes the loue of GOD vnto him for the pardon of his sinnes Hence we learne that it is not the testimony of all men Angels that can assure vs in our soules of Gods loue and pardon of our sins without the inward speciall certificate and perswasion of Gods Spirit who is called the Spirit of Adoption Ro. 8.15.16 because he doth reueale yea perswade and assure our soules that we be adopted If Peter Paul Nathan yea al the world nay if an Angell from heauen should tell me I am the childe of God Note yet vnlesse God doe farther certifie my conscience inwardly by his Spirit I should not be assured but doubt stil euen as Dauid did in this place although Nathan had said Thy sinnes are for giuen yet Dauid could not bee assured vntill he had the inward and comfortable perswasion of Gods holy Spirit Men cannot know the secret councell of God they may deceiue and be deceiued but the Spirit of Gods knowes all things and the Apostle saith 1. Cor. 1.10 Ro. 8.15 16 Ye haue not receiued the Spirit of bondage to feare againe But ye haue receiued the Spirit of Adoption whereby yee crie Abba Father The same Spirit beareth witnesse to our spirit that we are the children of God Galat. 4.6 2. Cor. 1.22 And because ye are sonnes therefore GOD hath sent foorth the Spirit of his Sonne into your hearts whereby we cry Abba Father Againe God the Father hath sealed vs and put into our hearts the earnest of his Spirit So that you see it is the proper worke of the Spirit to assure our harts and consciences of Gods loue and the pardon of our sinnes and without this inward certificate and assurance of the Spirit all the testimonies of men and Angells can not assure our consciences Vse Well then seeing that there can be no assurance in a mans conscience of the pardon of sinne and life eternall but by the inward certificate and testimony of Gods Spirit let vs pray for this labour to find and feele our hearts perswaded and assured inwardly by the holy Ghost of the pardon of our sins and the loue of GOD in Christ 2. Cor. 13.5 Proue your selues whether yee be in the faith And because men are deceiued generally with a fond presumption and foolish opinion that they be the children of God and shal be saued and this carnall presumption is more common then true sauing faith Markes of Gods Spirit I will shew how we may know this testimony and certificate of Gods Spirit when it is in our consciences First the Spirit of God assures no man of the pardon of his sinnes That Man repents of his sinnes but such as be humbled for them repent of them leaue and forsake them become new creatures and walke in newnesse of life and therfore if thou liue in sinne be not humbled for them nor bewaile them hast a purpose to liue still in thy sinnes ignorance lying swearing couetousnes vncleanenes c. Thou canst haue no assurance of Gods loue and this perswasion of thine if thou hast any it is meere presumption for where men doe not repent and turne vnto God and amend their liues there is no faith neither is the Spirit of God in them and therefore they can not bee assured of GODS loue and mercie Secondly Is perswaded of the Spirit the spirit of Adoption doth not onely tell a man that hee is the child of God but doth by sundry arguments and reasons perswade the childe of God that hee is elect that God loues him and that his sinnes be pardoned but wicked men haue no such perswasion in their hearts onely they haue a fond opinion and conceit which is no good ground neither did the Spirit of GOD euer perswade their hearts thereunto We shall know the testimony of Gods Spirit The effects will appeare that it is sure and sound by the fruits and effects of it for if the Spirit of God do truly testifie the loue of God for the pardon of our sinnes and life eternall then it will follow that we shall hate our sins loathe abhorre them because they grieue
from his house but one sonne should kill an other Secondly that the child conceiued in adultery should die thirdly hat his owne sons should rebel against him and lastly that his wiues should be abused as hee had abused an other mans Doctr. 1 Hence marke what vse the Lord will make euen of an accusing and guiltie conscience namely The Lord maks good vse of our conscieÌ„ce it shal be the Accuser Witnesse and Iudge to accuse and condemne it selfe But shall cleare the Lord of all iniustice or hard dealing making way vnto the Lords righteous iudgement This we may clearely beholde in Iudas Matth. 27. who readeth his owne Sentence of condemnation against himselfe saying I haue sinned in betraying innocent bloud And for this purpose the Lord hath put into the Soule of euery man not onelie a knowledge whereby we can discern betwixt that which is lawfull and good from that which is euill so farre as shall leaue all men without excuse But also that conscience can make application of that knowledge in all the actions of a mans life approouing that which is good and therein concerning matter of ioy and comfort or else condemning him for that which is euill which will cause a fearefull horrour in Soule as we see in Caine Genes 4. Trembling in body as in Felix Actes 24.26 or else fearefull Dreames and Visions as in Baltezar Dan. 5. And this wee may heere clearely behold in Dauid The force of whose conscience was such as that it sought no starting holes to hide it selfe but saith Against thee Against thee haue I sinned c. And withall doth cleare the Lord of iniustice and hard dealing towards him If he should bring vpon him and his house all those feareful Iudgements which by Nathan the Lords Prophet hee had threatned against him 2. Sam. 12. Vse 1 From this we learne what an intollerable torment a wicked conscience is euen a Gibbet and a Racke to wound a man withall and as a fearefull huy and cry euery where ouertaking them giuing a man no rest neither night nor day but euery where and in all places is euer dragging him before the Iudge No sooner did Paul dispute of Iustice temperance and iudgement to come but Felix trembled Actes 24. No sooner had Cain slaine his righteous brother Abel but his guiltie conscience made his countenance to fall Genes 4. What maruell is it then if the wicked would stifle and choke the noise of their consciences being so fearefull and terrible but this they cannot doe Which being so Oh! in the feare of God let euery one take heed of sinne for the motions thereof may well be compared to those locusts of the bottomlesse pâ—t Reuel 9. hauing faces like men and their haire like the haire of women but a taile like a Scorpion which stingeth to death Oh! full little doth many a poore soule thinke that that sin which now seemeth to bee as light as a feather should lie so heauy vpon their soules in the end Vse 2 This teacheth vs moreouer to be very carefull that wee neglect not the checkes of conscience nor our owne hearts reproouing vs of our wayes for the time commeth apase and thou knowest not how soone when that conscience of thine which now doth checke thee shall iudge thee and that heart of thine which now doth reprooue thee shall torment thee and thou by it shall be accused and conuicted that thou hast beene a wilful chooser of thine owne destruction Againe in that the Prophet doth acknowlege that if the Lord should bring vpon him all those iudgements which hee before had threatned by the Prophet Nathan namely 2. Sam. 12. That the Sword should neuer de part from his house that the child conceiued in adultery should die That his sonnes should defloure his wiues c. yet for all that that God were most iust in his iudgements wee learne a second point of Doctrine that howsoeuer the Lord reprooueth vs for sin Doctr. 2 God is euer iust in his iudgèments and seemes to threaten and thunder out his iudgements as hee did against Dauid yet we are to confesse that God is iust and righteous in his threatnings that hee doth not deale more seuerely with vs then our sins deserue Thus Dauid did though he was a King yet hauing sinned and committed euill in Gods sight when Nathan came tooke him vp roundly for his sinnes hee acknowledged God dealt iustly with him though he rebuked him sharply and seuerely so must wee know it is our duety that when we are reprooued for our sins wee iudge and thinke it is no more then wee haue deserued Old Ely when Samuel telleth him that GOD would destroy his sonnes and take the high Priests office from him because hee did not rule and gouerne his children and correct them hee answered It is the Lord let him doe as it seemes good in his own eies 1 Sam. 3.18 In like sort Matth. 15. the Cananitish woman though she were called a Dogge by our Sauiour yet she iustifieth him in his saying Trueth Lord I am as thou hast said but yet admit I be a dogge then giue mee that which dogges oftentimes haue euen a crumme of thy mercie Thus did Hezechiah 2. Reg. 20. when the Prophet had threatned him because of his pride in shewing his treasures he confesseth that God was iust and might haue dealt yet more rigorously with him saying The word of the Lord is good These examples doe shew what is the nature of true penitents namely to acknowledge that which from GODS word is most sharpely spoken to be most iust and true Whereas on the contrary we shall see hypocrites ready to censure God to deale too seuerely with them as wee may see Luke 13. how that the wicked at the last will seeme to plead their case with GOD saying Lord hast thou not preached in our streetes and haue we not eate and druncke in thy company seeming thereby to haue such an interest into Christ as that hee should deale vniustly with them to condemne them The like wee may see in Catne Genes 4. My sinne saith he that is my punishment is greater then I can beare So that wee see that as the godlie man acknowledgeth GOD to be iust in all things so the wicked man dare charge GOD to his face that he is iniust if he punish sinne seuerely Vse 1 This she weth of what spirite those men be of who when they be sharply reprooued for their sins swearing drunkennes whoredome couetousnesse c. they beginne to murmure and grudge to finde fault with the Ministers of God that they be too hot and too earnest too sharpe and seuere they would be more mildely dealt withal they cannot abide these hot fellowes that be all of the spirit they would bee handled nicely and gently But we see Dauid a king acknowledgeth God to be iust and to deale iustly with him But these men are like vnto Ahab he hated Michaiah and why