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-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
be taught the wayes of God pag. 423 Doct. 6. Conuersion of a sinner is Gods worke pag. 426 VERSE 14. Doct. 1. Murder a haynous sinne pag. 431 Doct. 2. God hath mercy for such as seeke mercy pag. 436 Doct. 3. Punishment of sin should keepe vs from sinning pag. 438 Doct. 4. Note of a true penitent to aggrauate sinne pag. 443 Doct. 5. Faith required in prayer pag. 444 Doct. 6. Praise of our saluation properly belongs to God p. 446 Doct. 7. Gods mercies must vn-tye our tongues to praise him p. 459 Doct. 8. God should not be righteous if he should not pardon sinne pag. 461 VERSE 15. Doct. 1. Sin takes away the vse of the tongue that Man cannot speake as he should pag. 464 Doct. 2. No ability in man to performe any good pag. 468 Doct. 3. Thanksgiuing a necessarie dutie pag. 470 VERSE 16 Doct. 1. A mans person must first bee approued before his sacrifice accepted pag. 480 Doct. 2. A man may performe a good duty and yet sinne in the manner of doing it pag. 482 Doct. 3. Popish Sacrifices abhominable pag. 484 Doct. 4. Christ an end of all other Sacrifices pag. 486 VERSE 17. Doct. 1. Broken heart most rare thing to be found pag. 490 Doct. 2 God doth highly esteeme of a broken heart pag. 495 VERSE 18. Doct. 1. Prayer the chiefest refuge in time of danger pag. 499 Doct. 2. Prayer for the Church a necessary duty pag. 504 Doct. 3. Liberty of preaching one of Gods fauours pag. 508 Doct. 4. Faith must not rest vpon the merites of another pag. 512 Doct. 5. Sinnes of the Magistrate prouoke Gods anger highly pag. 515 Doct. 6. Penitent will seeke to build vp that which before hee had pulled downe pag. 517 Doct. 7. A man cannot pray vntill he repent pag. 518 VERSE 19. Doct. 1. What be those Sacrifices that God doth accept of p. 523 Doct. 2. Solemne vowes a Christian duty pag. 527 Doct. 3. Publick thanksgiuing after deliuerance required p. 531 The Contents PSALME 51. To him that excelleth A Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Bershaba 1 HAVE mercy vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away my iniquities 2 Wash me throughly from my wickednesse and cleanse mee from my sinne 3 For I know my iniquities and my sinne is euer before me 4 Against thee Against thee onely haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest 5. Behold I was borne in iniquity and in sinne hath my mother conceiued me 6 Behold thou louest truth in the inward affection therefore hast thou taught me wisedome secretly 7 Purge me with hyssop and I shall be cleane wash me and I shall be whiter then snow 8 Make mee to heare of ioy and gladnesse that the bones which thou hast broken may reioyce 9 Hide thy face from my sinnes and put away all my iniquities 10 Create in me a cleane heart O God and renue a right Spirit within me 11 Cast me not away from thy presence and take not thy holy Spirit from me 12 Restore me to the ioy of thy saluation and stablish me with thy free Spirit 13 Then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee 14 Deliuer me from bloud O God which art the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse 15 Open thou my lips O Lord and my mouth shall shew forth thy praise 16 For thou desirest no sacrifice though I would giue it thou delightest not in burnt-offerings 17 The Sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise 18 Bee fauourable vnto Zyon for thy good pleasure build vp the wals of Ierusalem 19 Then shalt thou accept the sacrifices of righteousnesse euen the burnt-offering and oblation Then shall they offer Calues vpon thine Altar A plaine and familiar Exposition vpon the 51. Psalme First preached and now published for the benefit of Gods Church Psalme 51. THE TEXT To him that excelleth a Psalme of Dauid when the Prophet Nathan came vnto him after hee had gone in to Bershaba COncerning the Book of the Psalmes it is an Epitome of the whole Scriptures teaching vs what we are to beleeue and doe both to God and man In which as in a glasse we may clearely behold the nature of GOD his wisedome goodnesse and mercy towardes his Church and Children As also most notable spectacles of his fearefull wrath vengeance against the wicked and vngodly If men would pray vnto God and craue for any mercy and blessing at his hands heere bee excellent platformes of true hearty and earnest prayers If men would giue thankes for blessings receiued for iudgemēts escaped or for Deliuerance from wicked and vngodly men here be worthy examples and directions If men would finde comfort in temptations troubles and afflictions and learne with patience to beare them There is no part of the Bible more sweete and comfortable And therefore it should be our delight and study and wee ought to spend the more time in reading and in the meditation of so excellent and worthy a Booke according to that of our Sauiour Ioh. 5.39 Search the Scriptures Because that will bring a man to true happinesse in the end namely to know God to be his God to know Iesus Christ to know himselfe and to direct him in that narrow Path that shall leade vnto life I thought good to speake of this Psalme because it containeth in it a most worthy example of true and vnfained repentance without which there is not nor can be any pardon of sinne Except yee repent Luke 13.5 The argument of the Psalm ye shall all perish Now it containeth a famous and most worthy example of repentance if you either regard the Person who was a renowned and glorious King of Israel a holy Prophet of God yea a man after Gods owne heart Againe in the matter of the psalme and of his repentance you shall see a spectacle of many most great and grieuous sins committed by Dauid wherein we may see the great frailetie and weakenes of Gods children which may teach vs to pray vnto the Lord for the spirit of corroboration on for if Dauid fell whither shall we fall if God do but a litle leaue vs to our selues And howsoeuer by the speciall mercy of God towardes Dauid this sin of his preuailed not to his eternall condemnation yet wee see what terrour of conscience and griefe of heart he sustained before hee could bee assured of his former comfort And this shal all flesh find that the pleasures of sinne for a season heere will bring with them sorrow in the end As for the repentance of Dauid we shall see it is most excellent and admirable for hee doth freely and frankly confesse his sinnes and is
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-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
commodity pleasure delight and sweetnesse of sinne that so shewing them onely the golden baite of sinne and hiding the poisoned hooke he might moue men to runne headlong into all sinne But when Sathan gets his purpose and men be in his snare and fallen into sinne Oh how will hee then presse their poore consciences then he wil loade them and set out their sinnes to the full in a most vgly manner nothing then but hell fire damnation and the curse of God that so if it be possible he may draw them into the gulfe of dispaire O that men could consider this in time how sinne wil one day change her countenance howsoeuer it commeth at first in a flattering manner pretending nothing but friendship but in the end will leaue a sting behinde it euen a guiltie conscience terrour of minde and anguish of spirite Wherefore let vs flie from sin as from the biting of a Serpent that we be not stung therewith vnto eternall death Knowing that the wages of sinne is death Rom. An accusing conscience the meanes to bring me to repentance 6.23 Doctr. 1 Whereas Dauids sinnes being alwayes before him did vrge him to confesse them yea to repent and beg the pardon of them wee learne that the remembrance of our sinnes and the calling them to minde together with conscience accusing for them is the way and meanes to come to true repentance to make a man confesse them and begge the pardon of them whereas if they slippe out of our mindes or we know them not nor wee finde not our Consciences to accuse vs of them Alas we can neither confesse them nor truely be humbled and begge the pardon of them And therefore Dauid confesseth heere that by reason his sinnes were euer before him he was continually vexed tormented with the horrour of them his conscience still accused and annoied him and therfore hee is constrained and vrged humbly to confesse them and to begge the pardon of them at Gods hands Whereas the wrath of God doth euer follow such as haue sleepie and drowsie consciences giuing them ouer to a reprobate sence to a slumbering spirit and to hardnesse of the heart that they fall to be past feeling and can not repent Rom. 1.28 Such as regarded not to know God hee gaue them vp to their hearts lusts vnto all vncleanenesse and punished one sinne with another And surely it is iust with God that hee should forsake vs with his grace that haue forsaken him by our sinnes According to that of the Prophet Psalme 81.11 My people would not heare my voyce And Israel would none of mee So I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne Councels Sight of sinne first step to repentance So then hence wee learne that a man will neuer repent truely of his sinnes seeke to God for pardon neither is there any other way or means to be reconciled to God but this to feele the weight and burthen of his sinnes and feeling his conscience to accuse him to vexe and to wound him till he finde God to be mercifull and reconciled vnto him for the pardon of them and the appeasing and quieting of his conscience Vse 1 Seeing till such time as the conscience be wounded for sinne and vexed and tormented with it a man will neuer seeke for pardon Then wee learne hence that no man can taste of the sweetenesse of GODS mercie in CHRIST for his saluation till hee haue tasted of the bitter fruite of sinne and of a wounded and distressed conscience Looke on Dauid on the Iews Psal 6.32.77 Actes 2.37 and as for those that would taste of GODS mercie and yet are loathe to feele the smart of sinne they deceiue themselues we see that ere the body be purged men must taste of bitter pilles of bitter potions Such may suspect their repentance who feele nor sinne to wound their consciences And as for those who neuer felt anie such griefe nor wound of Conscience no such astonishment for their sins they may iustly feare their repentance is not sound that they haue not as yet beene truely humbled for it is certaine that before wee can truely repent and be reconciled to GOD we must haue the feeling of the smart of sinne and find our hearts troubled and our consciences wounded Vse 2 This confutes that fond and foolish Opinion of many in the world who if they fee any one wounded for sinne distressed in soule crying out of his misery and feeles his conscience exceedingly wounded and begins euen to dispaire of Gods mercy what do men iudge of such a man surely that it is nothing but melancholy and dumpishnesse and therefore they counsell him to bee merry to go to merry company to put away such odde conceits such vaine and foolish fancies but alas poore soules they consider not that it is the speciall worke of GOD wounding the conscience for sinne that they feele the anger of God for sinne and are troubled and vexed for that and till God giue mercy and reconciliation be had in CHRIST there can be no peace Vse 3 We learne hence that it is better to haue an accusing conscience for sin then to haue a dead conscience Dead conscience heauie Iudgemēt a benummed conscience a sleepy and slumbering conscience a seared and frozen conscience for if a mans conscience doe daily bring his sinnes to his minde so that hee sees them before his eies then he will be grieued for them hee will confesse them and begge the pardon of them but when a man hath a slumbering conscience that is benummed then hee goes on in sinne from day to day neuer feeleth any smart of it nor euer desires the pardon of it as the poore Iewes who seeing their fearefull estate crie out Actes 2.37 What must wee doe so doe all wounded consciences seeing their fearefull sinnes and damnable estate crie out for mercie and seeke for pardon Oh it is a fearefull Iudgement of GOD to haue a sleepie or a drowsie Conscience It is like a wilde beast which so long as it lies asleepe seemeth very tame gentle but when he is rowzed flies into a mans face Euen so howsoeuer a mans conscience may seeme for a time to bee quiet and men may thinke they haue a good conscience indeede yet being awaked by the hand of GOD it will rent out euen the very throat of their soule Doctr. 2 Seeing Dauid doth acknowledge heere that his sinnes being euer before him awaked him Necessary duety to call our sinnes to account and vrged him instantly and earnestly to seeke for pardon Wee learne that it is a good thing for vs to call our sinnes to accompt to haue them often in minde to set them before our eies the greatnesse number and heinousnesse of them First it is a good meanes to prepare vs to true repentance and humiliation for them Lam. 3.40 Secondly it is a speciall means to
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
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
great certainely he was neuer yet truly taught of God VERSE 7. 7. Purge mee with hissope and I shall be cleane wash me and I shall be whiter then snow Dauid renewes his former request v. 2. DAuid hauing made his request vnto GOD for mercy for the pardon of his sins and vsed a reason from the free confession and acknowledgement of them to moue the Lord to pitty him doth heere againe renue his suit and humble request vnto God and hee praieth here vnto God for two great benefites First Iustification in the free pardon of his sinnes and imputation of CHRISTS righteousnesse verse 7. And secondly for Sanctification and Reformation of the whole man verse 10. And first verse 7. he intreates the Lord for the free pardon of his sins that GOD would cleanse and wash him from them in the bloud of Christ the Lambe of GOD and secondly hee prayeth for the blessed fruite of Iustification namely peace of conscience and ioy in the spirite verse 8. for till the conscience haue a Certificate from GOD and a blessed pardon sealed and applied by faith it cannot be at quiet First seeing Dauid had prayed before vnro God for mercy and pardon of his sinnes and heere doth againe renue the same Petition and in other words puts vp his request vnto God for the same Hence we learne that the pardon of our sinnes is a singular fauour and mercy of GOD bestowed vpon vs for CHRISTS sake which appeares in that Dauid so often in a Psalme prayes for it Pardon of sinne the greatest mercy therefore it is a great and inestimable mercie and hardly come by not so easily as most men thinke Dauid sheweth how great a blessing it is in that hee preferred it before a Kingdome and though hee was a King yet he pronounceth him blessed not that is a King as in the 32. Psalme 1 2. verses But whose sinne is pardoned God hath sent his Sonne Iesus Christ to blesse you in turning euery one of you from your euill wayes a blessing of all blessings Vse 1 Seeing remission of sinnes is so great a blessing and hardly come by First we learne that wee esteeme of this aboue all other things in the world if the question were asked what wee desire in the whole world we should answere with feeling the pardon of our sinnes Mat. 16.26 and therefore we should desire and seeke this blessing aboue all other if thou bee as poore as Iob and hast this thou art a rich and a happy man Vse 2 Seeing Dauid vseth so many praiers vnto GOD and vseth such reasons to moue the Lord to pitty him and to pardon his sinnes Hence we see that those are much deceiued who thinke it is the easiest matter in the world to get the pardon of their sinnes and if they can but say Lord haue mercy on mee all is well no no Lord haue mercie on mee will not serue the turne good things are hardly come by without great trauell labour and study how much more is it hard to get the pardon of our sins the saluation of our soules and life eternall And therefore let vs know that to get the pardon of our sins we must take great paines labour and diligence wee must shed many a teare in bewailing them they will cost vs many a sobbe and many a sigh many a prayer and request vnto God vpon our knees and then if wee get it oh it is a wonderfull fauour and mercie of GOD it will make vs happy and blessed for euermore Partes of the verse Dauid makes two requests vnto God and withall shewes a twofold fruit and effect of his requests First hee intreates the Lord to Purge him with hissope and then it will come to passe He shal be cleane Secondly he desireth the Lord to wash him and then it will follow That hee shall be whiter then snow For the first Petition Purge mee with hissope In these wordes he alludeth to the Legall Ceremonies and maner of purging vsed in the time of the Law in the purifying of the Leaper and of any person polluted they were to dippe the bunch of hissope in blood or in water and so sprinckle it on the person to be purified Leu. 14.6 7 Num 19.18 which ceremony was a Type and figure of the blood of IESVS CHRIST who is that alone sacrifice and Lambe of God which taketh away the sinnes of the world Now then seeing that by this sprinkling with hyssope in the bloud of beastes is meant the sprinckling with the blood of Iesus Christ when he saith O Lord purge me with hyssope c. it is all one as if he should haue said O Lord I am exceedingly polluted and stained with sinne and vncleanenesse and no Leaper was euer more vile and loathsome then I am now in thy sight neyther is there any water to wash and purge me but I beseech thee of thy mercy to wash me and to besprinkle my soule with the blood of IESVS CHRIST that can alone take away my sins and so I shall be made cleane and pure againe Doctr. 1 Hence marke the miserable and cursed fruit of sinne Sinne is a leprousie no leprosie did euer so defile the body of a man in the time of the Iews as sinne doth staine and defile both soule and body no dunghill nor stincking carrion is so loathsome in the eies of man as an vncleane sinner is in the sight of God till hee be washed and purged in the bloud of Christ This is the reason which the Lord vsed Ioshua 7.12 why Israel fell before their enemies and he went not foorth with their Armies when they fell before the men of Ai Therfore the children of Israel can not stand before their enemies but haue turned their backes before their enemies because they are execrable we see then the nature of sinne how it maketh a man abhominable and detestable in the sight of God Vse 1 Seeing this is the cursed nature and fruit of sinne that it defileth and staineth both bodie and soule and maketh them more loathsome and vile then any toad or serpent how should wee abhorre sinne and euery wicked way wee will bee loath to touch poyson or rattes-bane or any thing else wherein is danger oh sin is such rattes-bane as infecteth and poysoneth both soule and body and therefore let vs shun sinne and touch it not Vse 2 When as wee bee defiled with sin and so made filthy and vncleane in the sight of God and more vile then any Leaper or dunghill carrion toade or serpent Oh let vs pray with Dauid to be washed and purged from our filthinesse let vs repent of all our sinnes bewaile our vncleannesse let vs by faith as a bunch of hyssope besprinckle our soules with the blood of Iesus Christ Doctr. 2 The ceremonies vnder the Law were but to lead vs vnto Christ Seeing Dauid desireth to be purged with hyssope We learne hence that the Lord
for sanctified hearts intreate the Lord to create them in vs and to take away our stony and corrupt hearts Luke 8. and giue vs good and honest hearts sanctified by his Spirit for looke how our hearts bee so will our thoughts words and workes be a good heart will haue good words and good deeds but a stinking and corrupt heart will send forth vile and filthy words and workes Quest Doth Dauid desire no more but a cleane heart hath he no care of his words and his actions of his outward life and conuersation Ans Yes verily Dauid though he names but the heart yet vnderstands the whole man both outward and inward but because that is the fountaine of all therefore hee names that and if the heart be pure it will make the whole man good for the heart of man is like the great wheele of a clocke it is the first mouer either to good or ill Hence marke Doctr. 3 that in true sanctification True Sanctification is neuer in part where the worke is truely wrought it is not onely outward in word and deed but it is inward and of the whole man both body and soule heart will iudgement affection conscience words and workes The God of peace sanctifie you throughout 1. Thess 5.23 So that the minde which by nature is full of blindnesse and ignorance is inlightened with the true knowledge of God reuealed in his Word the will flyeth euil and imbraceth that is good the affections are purged from rebellion yea euery part and faculty both of body and soule is sanctified So that as wee haue giuen vp our members seruants of vnrighteousnesse to worke sinne Rom. 6.19 Now they become seruants of righteousnesse to holinesse Yea the body is now a fit Temple of the Holy-ghost fit to performe all duties to GODS glory and the edifying of our brethren And therefore this must be remembred that he he which is truely sanctified is wholy sanctified throughout in soule and body Vse 1 This shewes thousands in the world to bee in a miserable case for alas they seeme to be religious and yet are not truely sanctified for they liue in some sinne or other with Herod Mark 6.2 they nourish in their bosomes many sinfull and rebellious lusts and desires Note this well Well if thy tongue bee not sanctified to cease from ill words and to speake well if thy hands or eyes or eares Iames 1. c. if thou be not sanctified throughout in euery part there is no true worke of grace no sound sanctification for where it is truely wrought there will bee a change in all parts and powers of soule and body Vse 2 Let vs labour to bee assured of this blessed worke of Sanctification in that wee finde our selues purgd throughout our mindes will affection reason conscience tongues hands feete that we deny any seruice to sin and Sathan and doe willingly consecrate all to God for if we keep one part and neglect another it will not boote vs no more then to set a strong defence at one place of a Castle and to neglect the rest or to shut one gate and let the rest stand open Notes to know whether this change is wrought in vs or no. Now that wee may the better descerne our estate whether the sound worke of grace be wrought in vs or no and whether God hath sanctified our hearts truly or not we shal know it by these three fruits of sanctification which are euer found in all them that be truely sanctified First a detestation and earnest loathing of our former sins in which we haue delighted and taken pleasure in with an hearty loue of righteousnesse and holinesse and newnesse of life so as wee are loath to offend God in any thing and are most carefull to please him in all things when as wee carry a purpose not to sin but can say I delight in the Law of â—â—d in the inward man Rom. 7.22 though we fall by the infirmity of our owne flesh Secondly when wee finde in our selues that from this loue of that is good and hatred of euill we find an earnest desire in our hearts to imbrace the one and to flye to other so that from this desire there arises a setled purpose in heart and a carefull endeuour in life to mortifie our corrupt nature to subdue the flesh and in time to come to frame our liues in all things according to the rule of Gods holy word and that we not onely desire this but vse all blessed meanes Word Sacrament Prayer meditation to performe it Thirdly another fruite is this namely when as wee finde in vs this desire to do well and purpose and hearty indeuour to kill sinne and to liue to God is hindred by our spirituall enemies the deuill world and the flesh that then wee finde a griefe of heart a spirituall combat between the flesh and the spirit whereby wee striue struggle to preuaile against our spirituall enemies and to ouercome them then there is wonderfull peace of conscience and ioy in the Holy Ghost Vse 2 Well then let all men try themselues whether God hath by his Spirit truly wrought the worke of Sanctification or not First dost thou hate thy former sins and loath them as bane and poyson yea as the deuill himselfe and doth thy heart loue good duties holy and righteous which before thou foundest bitter Secondly dost thou desire and indeuour to kill thy corruptions to subdue and mortifie thy lusts and desires and dost in deuour to frame thy life according to the rule of Gods word and makest that thy sole guide Thirdly dost thou grieue at thy faults and infirmites shunnest the occasions of sin and dost wrestle against all the temptations of Sathan and dost thou reioyce in nothing more then to preuaile and get the victory These bee good signes and fruits of Sanctification but bee they wanting thou canst not be assured thou art truely sanctified or hast any true worke of grace as yet wrought in thy heart O GOD. HEnce we learne who is the Authour of this worke of Sanctification Doctr. 4 God the Author of Sanctification namely it is the proper worke of the third person in Trinity the holy Ghost he doth sanctifie the Elect 1. Thes 5.23 The very God of peace sanctifie you throughout The faithfull are begotten Iohn 1.13 Not of flesh and bloud nor of the will of man but of God This worke of Sanctification cannot flow from our parents For who can bring a cleane thing out of filthines S. Ioh. 13. The new birth is not of bloud nor of the will of the flesh nor of man but of Christ who 1. Cor. 1.30 It made vnto vs sanctification Col. 1.19 In him are hid all the treasures of it Of whose fulnesse wee receiue grace for grace 1. Ioh. 16. Againe it is said Eze. 36.26 A new heart will I giue them and a new spirit will I put
into them And I will take away their stony hearts and giue them hearts of flesh God the Father sanctifieth in giuing his Sou Christ vnto vs so Christ sanctifieth in washing vs from our sins in his bloud And the Holy Ghost in applying CHRIST IESVS his death and resurrection to vs. And thus the worke of Regeneration or Sanctification is by GOD alone wrought iâ— the Elect. Vse Well then this shewes that man hath no freedome of will in heauenly things pertaining to Eternall Life but all is of God faith saluation life eternall and comes from GOD and therefore let vs vse all good meanes appointed of GOD and seeke this at his hands who alone can and will do it Now followes the second part of the verse Part of this verse And renew a right Spirit within mee Wherein Dauid craues grace from GOD to become a new creature and withall that God wold inable him by his spirit to be faithful and constant in time to come and therefore requires of God a stable Spirit a firme Spirit that is not onely a constant purpose to walke vprightly with GOD but power and strength from his Spirit to become faithfull and constant as fearing his owne weaknesse if the Lord should leaue him to himselfe For as GOD giues grace to obey so he must giue grace to perseuer As if hee should haue said O Lord thou hast begunne this blessed work of regeneration new Birth by thy holy Spirit But I like a sinfull wretch by sin and rebellion haue hindred the same and broken off the gracious worke of thy holy Spirit Now I beseech thee O Lord lay to thy hand againe and a fresh begin to renew the work of thy Spirit euen the blessed worke of new Birth and withall grant that in time to come I may be strengthned in the inner man by thy holy Spirit and may bee made thereby firme and constant to continue yea to grow and hold out to the end in holy obedience Doctr. 1 Marke that Dauid acknowledgeth he had broken off the worke of God his Spirit in him Man by sinning breakes of the worker of Sanctification and interrupted the same and hindred the worke of Sanctification by his sinnes and disobedience And therefore wee learne that after God hath touched a mans heart to repent and sanctified him by his Spirit if hee sinne and rebell against God hee doth what lies in him to cut off the worke of grace to hinder the work of his saluation and breake off the gracious worke of Sanctification and new Birth and if the Lord should leaue him hee shold fal cleane away from grace for the Spirit of God is glad and ioyfull when as we are carefull to auoid all those waies which offend God and wound our soules when we seeke to keep good hearts faith vnfeigned a good conscience then the Spirit of God doth daily proceed with the worke of new Birth and Sanctification but after we shall rebell against God and commâ—â— sinne we gâ—â—eue the holy Spirit of GOD and vexe him that hee is compelled by our lewdnesse to leaue off the worke in the middest because wee suffer not our selues to bee wrought vpon Eph. 4.30 but we will follow our owne lusts and liking and when the spirit of GOD ceaseth to renue vs and to beget our hearts to God then there rises blindnesse of minde so as we cannot conceiue and feele the loue of God as in Dauid And then this gracious worke of the spirit being interrupted there arises griefe and sorrow of soule and conscience Vse 1 Well seeing this is the fruite of our sinnes against knowledge and conscience they hinder the worke of grace and new birth interrupt the blessed worke of sanctification begun by Gods Spirit bring blindenesse of mind and hardnes of heart Oh then let vs take heed of sinne intreate the Lord that hee would giue vs grace for euer to hide his word in our hearts that wee might not sinne against his Maiesty and that he wold not leaue vs to blindenesse of minde and hardnesse of heart but that hee would rather continue his loue and mercy vnto vs and that his holy spirit would daily proceede with the blessed worke of Sanctification and renuing of our soules vnto holinesse and true righteousnesse Vse 2 So often as we bee tempted to sin let vs remember that if we yeeld vnto it wee shall hinder the blessed work of Gods Spirit hinder our new Birth and Sanctication and thereby do what lies in our power to grieue the holy Spirit of God and cause him to leaue off the blessed worke of regeneration Vse 2 When Dauid intreates the Lord that hee would renue a constant and stable spirit in him Good to feare our weaknes he shewes that he was greatly affraid of his own weak nesse and therefore desires strength from God to hold out and perseuer in obedience euen vnto the end that God would by his Spirit giue him a constant purpose continuall indeuour both in heart and life to doe his will and therefore we learne from him to suspect our selues to feare our owne weakenes and infirmity if the Lord should leaue vs to our selues Blessed is the man that feares alwaies Pro. 28.14 but hee that hardeneth his heart shall runne into all euill waies For such is our weaknes that we are ready to fal into the selfe fame sinne from the which wee are escaped of the Lord doe but a little leaue vs to our selues This doth the Prophet teach Psalme 78. How oft dâ—d they prouoke him in the wildernes and grieue him in the desart Thus did Pharaoh Exod. 9. Chap. 27. I haue sinned and the LORD is righteous but I and my people are sinnefull But when the Iudgement was remoued his heart was hardened againe and hee continued in his sinne Wee see this in the example of the Israelites Iudges the third Chapter They commiteed euill againe and againe they fell into idolatry they knew it was a sinne yea and they had experience of Gods seueritie against it for all that they fell againe into the same sinne and so prouoked the Lord to punish them So Hebr. 6. Many sinne againe after the receiuing and acknowledgement of the truth So that except the Lord vpholde and holde men backe they wil fall into the same sinnes they before committed and so prouoke the Lord afresh to punish them O then let vs feare our weakenes If Dauid a holy Prophet a man after GODS heart prayeth thus that GOD would stablish him with his free Spirit that is giue him a constant purpose and indeuour to continue in obedience how much more haue we need to do the same knowing how weake we are how many inticements wee haue to sinne how cunning the Diuell is and vseth the world and the flesh as so many enemies to fight against vs well let vs feare the worst and doubt our weaknesse and it will make vs more carefull to
hee will cast them out of his presence make their names to rotte and stinke in the sight of men those that honour me I will honour 1. Sam. 2.3 But those that dishonour me I will dishonour them and therefore if you would not be dishonoured in the world prouoke the Lord to cast you out of his presence and fauour O then beware how you sin and rebell against God! for if thou be as deare to God as Ely which was Gods high Priest yet hee will bring shame vpon thy head Vse 2 This shews the madnesse of those man and women Folly of worldlings described who desiring to inioy their honours riches and dignities profits and preferrements they take a most preposterous and verie wrong course for how do men seek for preferment honor and promotion lands and liuings namely by oppression bribery vsury extortion the like now alas wee see that is a vaine course the next way to strip a man naked of all these things and to bring him to shame and reproch misery and pouerty for sin brings all these things vpon them But if you would come to honor and dignity riches preferment then seek to keep the fauor of God serue him worship him honour him and he will honor them that do so and if thou seekest these things by wicked and vnlawfull meanes certainely the Lord will cast dung in thy face Secondly when Dauid praies that God would not take his holy Spirit from him he meanes not the essence of the three Persons but his gifts and graces the vertues of GODS Spirit sanctifying his heart and renuing of him so then wee vnderstand these words we must consider this obiection Quest Whether that the giftes graces of the holy Spirit wrought in the heart of Gods children can be totally and finally lost as Dauids words seeme to imply Graces of God double For the cleare answer of this question wee must know that the gifts of GODS Spirit bee first temporarie for this life or else spirituall for the life to come now of the former there is no question but the temporary gifts of the Spirit may bee lost vtterly Againe the spirituall giftes and vertues of the spirit be of two sorts some common to the elect and reprobate some proper and peculiar to Gods Elect and chosen children now concerning the common giftes of Gods Spirit which be common to the wicked aswell as the godly to heare the word to preach the word and to do such like things they may be lost Thirdly the gifts of GODS spirit are such as eyther are essentiall to faith and without which faith cannot be or else the effects and fruits of faith which are not of the essence of faith such gifts of the Spirit as be not of the essence of faith nor absolute necessary to eternall life the Lord doth somtimes take away for a time as namely the purity of a good conscience that that inward peace which doth company it the sense feeling of Gods loue in Christ and his especiall fauour cheerefulnes of spirit in prayer hearing and such holy dueties ioy in the holy-Ghost patience the gift of prayer and such like because the loue of GOD and the saluation of the faithfull may stand without these for a time But to speake of the sauing graces of Gods sanctified spirit as faith in Gods promises hope of eternall life affiance in Gods mercie in Iesus Christ loue of G OD his word and children these graces can neuer be lost wholely true it is they may bee weakned and lessened and somtime◠seeme to bee lost for the time but yet certaine it is they can not bee wholy and finally lost they may be as the Sun vnder a cloud and as fire raked vp in the ashes or as the trees in winter but they can not be extinguished lost and taken cleane away but as the Sunne shines cleare the cloudes being scattered and the fire giues light and heate being stirred so faith hope affiance ioy comfort peace of conscience and feeling of GODS loue are renued and shew themselues cleare againe Vse 1 Seeing that the sauing graces of Gods holy and sanctified Spirit cannot totally and finally be lost Comfort to the godly that grace can not be lost this is matter of endlesse comfort to euerie true child of God in the time of tēptation and grieuous triall for if euer thou foundest and feltest in thy hart true faith in IESVS CHRIST sound repentance hope of eternall life loue of God howsoeuer these may bee much weakened and for a time in thy sence and feeling seeme be lost yet they can neuer be taken away yea if thou dost carefully attend the meanes as namely the sincere preaching of the word administration of the Sacraments continuall humble and earnest prayer the Lord will reuiue them and renue them againe Vse 2 This must serue to direct vs how to iudge of them who fall somtimes into pangs of dispaire vttering words of desperation that they are damned persons and reprobates and cry out of themselues truely if euer we saw in them the sound worke of grace and true repentance delight in the word care to leade a godly life loue to Gods children c. Wee are in charitie to hope the best of them to thinke that they belong to God and that they speake they know not what of themselues for they speake according to their present sence and feeling whenas indeede in time of temptation trouble of minde they be like a man that is sicke of an ague he can rellish no meate euery thing seemes bitter vnto him because his mouth is out of temper but when he comes to health hee iudgeth otherwise euen so these poore distressed soules in their trouble and affliction they speake they know not what not as their estate is in truth but as they thinke it to be according to their present sence and feeling Vse 3 Hence we see what to answer to that obiection that many men who haue made a faire profession of the truth had excellent giftes and yet haue fallen cleane away so Hebr. 6. A man may be inlightned tasted of the heauenly gift were partakers of the holy Ghost tasted of the word of God and of the powers of the world to come such men notwithstanding may fal away and that finally I answere that there is nothing spoken there of the true worke of grace and sanctification of sauing faith sound repentance hearty obedience and a new life but onely of such common giftes as may befall a reprobate and therefore Saint Iohn shewes the cause why they fall away namely they were neuer true and liuely members of the Church or of Iesus Christ neuer truly engraffed into his mysticall body Ioh. 2.19 they had knowledge and were inlightned tasted of the heauenly gifts and graces of Gods Spirit and had some glimmering of the ioys of the life to come which the childe of GOD inioyes but the sound
worke of grace a renued heart faith repentance obedience and a sanctified life was euer wanting they were but hypocrites They went out from vs but they were not of vs Mat. 7.21 22. for if they had beene of vs they would haue continued with vs. And therefore it behoueth vs all to take heed that we content not our selues with the common giftes and graces of the holy Ghost which a reprobate may haue for it is certaine most excellent gifts will not auaile a man to saluation vnlesse there be the true worke of grace sauing faith sound repentance and heartie obedience VERSE 12.13 12. Restore me to the ioy of thy saluation and stablish mee with thy free Spirit 13. Then shall I teach thy wayes vnto the wicked and the sinners shal be conuerted vnto thee Partes of the verses THese words contain in themselues and earnest prayer of Dauid vnto GOD for the renuing Of GODS mercy and feeling of his loue againe in the 12. verse In the 13. verse he vses a reason to moue the Lord thereunto namely that if the Lord shall receiue him into fauor againe and testifie his loue vnto him in the pardon of his sins then he wil not be vnmindful of Gods dealing with him but become a Preacher and proclaimer of Gods mercy vnto others to draw them to GOD in shewing what GOD hath done for his soule and so that by the example of Gods mercy to him others should be wonne In the 12. verse he makes a twofold petition vnto God First for the former feeling and assurance of Gods loue and mercy for the pardon of his sinnes Secondly that God would vphold him with his free spirit so as now being deliuered out of the cursed thraldome and slauery of sinne hee might frankely and freely serue the Lord and runne the way of his Commandements Restore me to the ioy of thy saluation No ioy can comfort mans soule but the ioy of Gods saluation AS if he should haue said O Lord my GOD I acknowledge and confesse that all the while I serued thee and liued in thy feare ledde a holy and godly life and kept an vpright heart that I found wonderfull and exceeding ioy in the assurance of thy loue and mercy in Christ for my saluation but since I rebelled against thee and wilfully brake thy holy Commandements I haue depriued my soule of that heauenlie comfort and consolation and felt errours and griefe feares and cares and exceeding vexation Now mercifull GOD I humbly intreate thee to restore me againe to that ioy and comfort to assure me of thy loue and fauour that thou art graciously reconciled vnto me that I may receiue my former comfort And not onelie that but because I see how weake I am haue no power to stand without thy help and grace I humbly intreat thee to stay and strengthen me to stablish thy grace in me and so to vphold me in thy obedience that I may freely and heartily obey thee all my dayes Doctr. 1 The childe of God truely called iustified Fruit of sinne described Note and sanctified by GOD spirit if he once fall against GOD and prouoke him to anger by wilfull disobedience doth feele exceeding griefe and sorrow of heart great griefe and trouble of minde feares and cares lest the Lord should reiect him so that there is an hell in his poore soule and wounded conscience till hee be againe reconciled to GOD by faith and true repentance So long as Dauid walked with God in vprightnesse of his heart hee had exceeding ioy and comfort in the Lord his GOD was assured of his loue for pardon of his sinnes and eternall saluation but when he fell to adultery and murder and so rebelled against God it is wonderfull to see into what a gulfe of misery he plunged himselfe what feares and cares what doubts and troubles did vex his soule and wounded conscience Euen so it is with all the godly while they liue in the feare of God serue and please him and keep an vpright heart before the Lord leade a godly and christian life they feele find in themselues exceeding ioy and wonderfull comfort with assurance of Gods loue in Christ for their saluation but if as any time they breake out to sinne and rebell against God by wilfull disobedience then they shall finde an hell in their consciences troubles feares and cares for the time Who can tell what feares and cares Peter felt Luke 23. in what griefe and sorrow of heart hee was in when cowardly he denied his Lord and Master It cost him many a bitter teare The reason of this doctrine is because all peace and comfort to a poore soule springs from the sence and comfortable feeling of Gods loue in CHRIST IESVS for the pardon of sinne and eternall saluation and therefore when that is lost alas what peace or comfort can they haue Secondly they do by such wilfull sin and disobedience grieue the spirit and make the holy-Ghost sad within them and so doe what they can to expell the Spirit of God in them Now where the Spirit of God is made sad and grieued how can there be any true ioy Vse Seeing there is such sweete comfort in a godlie and Christian life while we walke with GOD and serue and please him in spirit and truth and when men sinne and rebell against God they pull downe vpon their heads such wofull misery troubles and cares how should this make euery man exceeding carefull of sinne which brings such woefull miseries and iudgements vnto our own soules such torments feares and cares To the ioy of thy saluation AS if hee should haue said ô Lord my God when thou diddest assure mee of thy loue and fauour for the pardon of my sinnes and eternall saluation I had exceeding ioy therein Now I doe humbly intreate thee to restore it to mee againe Doctr. 2 Fauour of God is a Christians chiefest ioy Hence marke what is the thing the childe of God doth most desire and craue at Gods hands and wherein they do most reioyce namely in the fauour of GOD and assurance of Gods loue in Christ Iesus that they know that God is graciously reconciled vnto them that they be in his fauour and shall neuer perish but shall euerlastingly bee saued Dauid was a King and wanted no temporall commodity comfort or delight whatsoeuer wherein worldly men reioyce but Dauid now conceiued no kinde of ioy at all in these things to bee out of Gods fauour And therefore prayes vnto God for the feeling of the true ioy and that is of His Saluation and that will minister vnto him matter of true reioycing indeed But alas most men being carnall desire riches honour pleasure Psal 4.6.7 But Lord let me see thy louing countenance thy fauour and grace and that shall do me more good and comfort then all the things in the world The poore Publican begges for this Lord be mercifull to me a sinner So
Paul professeth of himselfe Luke 8. Phil. 3.7.8 that he esteemed all things but dung in comparison of CHRIST IESVS and the fauour of God in him And the reason is plaine because if a man had all the world and wanted the loue and fauour of GOD was in his displeasure Mat. 16.26 and vnder the curse of God what good could it do him Euen as if a Subiect should haue ten thousand pounds and yet the King cannot abide him but seeke his death And therefore the childe of God if hee were asked what is the thing hee desires most in all the world would answer Mercy and the loue of GOD in IESVS CHRIST hee would despise honours lands Psal 32.1.2 liuings gold siluer pleasures and delights and preferre one dramme of mercy and the least drop of Christs blood for saluation before all the world Vse 1 This may serue to reproue thousands in the world carnall men and women so they haue the world at will and may lieu at ease eate drink and bee merry they feele no want of Gods mercy no need of Christs bloud they esteeme not Gods fauour and loue desire not reconcliation but say Who will shew vs any good Well diddest thou neuer feele the want of GODS mercy no hungring and thirsting after IESVS CHRIST and his righteousnesse it is manifest thou dost not belong to GOD thou waste neuer yet truely humbled Vse 2 Let this Doctrine admonish vs to labour with our heartes to bee affected with this namely to esteeme more of GODS loue and fauour and assurance of his mercy then all the world let vs desire it more let vs reioyce more in it so as if the question should bee asked what is the thing that thou doest most desire and affect and what thou dost most delight and reioyce in of all the things in the world wee may be able in truth to answere and say with feeling and comfort I desire nothing more vnder Heauen then the mercy of GOD in IESVS CHRIST to be in his fauour to be reconciled vnto his Maiesty and with Paul to esteeme all things but dung in comparison of that And till this be in vs in some measure we can neuer finde true comfort to our soules and bee assured that we haue true sauing-faith in Christ For this is a certaine fruite and note of an humble and beleeuing heart to hunger and thirst after Gods mercy in Christ and to esteeme more highly of the least drop of Christ his precious Bloud for our saluation then of all the world if it were offered vnto vs. Vse 3 Wee must labour to manifest this our earnest desire and great account of Gods mercy by vsing all blessed meanes to attaine vnto it wee must repent and bewaile our sinnes leaue and forsake them wee must embrace Iesus Christ by faith and cry with teares vnto GOD for mercy Knocke Seeke Aske Math. 7.7 Acts 13.20 And let vs doe as the men of Tyrus and Sydon when Herod tooke a pitch against them and intended to warre against them they came all with one accord and besought Blastus the Kings Chamberlaine to haue peace So let vs go vnto IESVS CHRIST the Peace-maker desire him to speake to GOD the Father for vs that there may bee an euerlasting peace Doctr. 3 When Dauid prayeth that God would restore vnto him State of Gods children not alwaies alike The ioy of his Saluation those sweet comforts he was wont to feele and finde in Gods mercy and feeling of his loue in Christ wee learne that the state of Gods children is not alwaies alike full of ioy comfort and gladnesse but sometimes full of griefe misery cares and trouble For the dearest children of God who are replenished with the greatest measure of ioy and comfort in the feeling and assurance of Gods loue in Christ when as the Lord leaues them to fall into some sin against knowledge conscience they shall finde not onely a great decay but an vtter losse of ioy and comfort for the time Thus it was with Dauid who though he was a man after Gods own heart enriched with great blessings and spirituall mercies most deerely beloued of God sanctified in great measure yet now hauing fallen into these two filthy sinnes of Adultery and Murder see how he if perplexed in great distresse and trouble of minde and now the feeling of Gods mercy and ioy in Gods Spirit seemed to bee cleane lost So it was in Peter Luke 23. and so it is in euery childe of God Didst thou euer sinne against knowledge and conscience since thou wast conuerted thou shalt finde then a wonderfull deadnesse of heart trouble of minde and feeling of Gods anger with the losse of comfort for a time Vse 1 Seeing sinnes against knowledge and conscience wound the soule exceedingly and depriue vs of the peace and comfort and ioy of GODS Spirit and bring terrours feares and gripings with them Let vs as to auoid all sinne so especially auoid sinne against knowledge and conscience and labour in all things in all places and at all times to liue and walke so vpright with GOD that thou neuer wound thy conscience though thou mightest get the greatest gaine honour or pleasure yet if it bee sinne and that against knowledge and conscience abhorre it and commit it not if thou louest thy owne soule for if sinnes of ignorance shall not escape punishment vnlesse men repent much more sinnes against knowledge and conscience for these prouoke the Lord exceedingly to turne away his fauour from vs draw downe his iudgements vpon vs wound the conscience depriue vs of the feeling of Gods loue and fauour bring trouble of minde and a wounded conscience oh then would you inioy this great blessing of peace of conscience which is a continuall feast would you be loath to loose the feeling of GODS loue and comfort of Gods spirit auoid all sinne but especially presumptuous sinnes against knowledge and conscience they wound especially and depriue vs of peace of conscience Vse 2 If the Lord doe at any time leaue vs to sinne euen presumptuous sinnes against knowledge and conscience which is a fearefull thing yet let vs not despaire vtterly of Gods mercy but seeke to renew the feeling of Gods loue againe intreate the Lord to restore vnto vs the ioy of his saluation and that wee may obtaine the fauour of God againe and renew the feeling of his loue let vs renew our repentance bewaile our grieuous and heynous sinnes seeke earnestly for grace and pardon and giue the Lord no rest at all till wee finde and feele him to bee reconciled vnto vs in IESVS CHRIST Doctr. 4 Marke what was the speciall thing wherein Dauid this holy seruant of GOD did reioyce Pardon of sinne the soundest ioy not in gold or siluer not pleasures and carnall delights not in lands and liuings not in a Kingdome but in the saluation of GOD in his loue in pardon of his sinnes and saluation of his
with selfe-loue that they see nothing or feele nothing to humble them or to bruise their stonie hearts but are like the Church of Ephesus for this is euer a fellow of hardnesse of heart Reu. 3 14â— Eph 4.18 and cause of all ignorance of our misery Men are like those that be sicke of the lethargie it is a deadly disease and incurable this hardnesse of heart it is the common iudgement of God vpon our people it raignes euery where Vse 1 Seeing that this broken heart is so rare and hard to be found and the hard heart is so common and so dangerous a fore-runner to hell O let vs looke to our selues how wee finde our hearts broken and bruised with the sense of sinne mourne for them and bewaile them Alas it is wonderfull to see poore soules how men lie in sin see nothing and feare nothing nor complaine of nothing men can complaine of the stone in the reines and cry out for griefe but no man complaines of the stone in the heart they feele no such griefe though it be deadly and dangerous and if thou findest thy hart hardned so as thou art not touched and troubled with the sight of sinne of Gods vengeance of hell and damnation that thou canst not mourn for them that thou fearest not GODS iudgements and art not affected with his mercies to mourne for thy sinnes O! know that thy state is fearefull and miserable thou art in extreame danger to perish and to be damned for euer Vse 2 Seeing a hard heart is so fearfull a iudgement of God and a fore-runner of hell let vs vse all good means for the bruising of the heart and to this end wee must labour to know the Law of God how wee breake it daily in thought word and deed we must know the curse of God due to sinne That the wages of sin is death Rom. 6. psal 40.12 And because the preaching of the word is the most excellent meanes to worke this and is the Lords hammer to crush in peeces our stonie hearts let vs attend that And lastly let vs thinke much of Gods mercie in Christ that so his mercy patience long-sufferance c. may be a speciall meanes to bruise our hearts that we haue siâ—ned against him Vse 3 Let vs take heed of pride of heart to thinke too well of our selues for this is certaine where men and women thinke too well of themselues there is hardnesse of hart and where hardnes of heart is there is pride of heart for these two go not asunder and the more prowd the more hard-hearted and the more hard-hearted the more prowd and therfore if thy heart be humbled indeed brused for sinne there will follow a very lowe and base estimation of our selues 1. Tim. 1.15 to thinke more basely and meanely of our selues then any man can do The second point is the praise and commendations of this Sacrifice namely that the Prophet doth not onely call it the Sacrifice of GOD that is most excellent and such as God loues and likes but also he calls it broken Sacrifices in the plurall number The Sacrifices of God For it is not in vaine that he speakes in the plurall number and the meaning is this to shew that a heart broken and bruised for sinne is in stead of all other Sacrifices whatsoeuer and let men offer what Sacrifice they will neuer so many costly or excellent yet if this be wanting it is but in vaine GOD esteemes not of it one broken heart is more worth then a thousand Sacrifices of great price Instruct. THis may admonish euerie one to take heed that wee doe not present the Lord with any other Sacrifice but this which is in stead of all and more worth then a thousand offered by hard-hearted sinners for if a man offer many Sacrifices pray much preach much heare much receiue the Sacrament often yet if the heart be not broken humbled and bruised alas all is in vaine GOD esteemes of them as dogges bloud wee can not please him without the broken and contrite spirite Secondly wouldest thou offer vnto God a most precious Sacrifice that might be in stead of all the rest and make all the rest acceptable O! then present him with this broken hart the poore woman that cast into the Treasurie but two mites cast in more then all the rest because it came from a heart truely humbled and so if thou wouldst haue thy praiing Preaching Hearing c. please GOD then present the Lord with a broken heart which is in steed of all other sacrifices and makes them all acceptable and without this all is abhominable to the Lord. Thou wilt not despise Doctr. 2 THat is thou dost loue and like and art well pleased with it God doth highly esteeme of a broken heart with a broken heart and contrite spirit Hence we learne that God doth highly esteeme of and loue that man or woman which is of a broken heart as Iosias whose heart melted 2. Reg. 22.19 when as the heart is broken with the sight of sin and sence of Gods anger Luke 19. Esay 66.2 Esay 57.15 and withall doth imbrace IESVS CHRIST for pardon Vse 1 Heere is matter of endlesse comfort to poore distressed soules whose hearts are wounded and bruised for sin melt and mourne for them feelâ— the burthen of them and bewaile them thou art deere vnto God hee loues thee and likes thee and hath respect vnto thee and hee will comfort thee and deliuer thee looke on Iosâ—as that godly King on the Publican and on euery child of God how the Lord hath refreshed them Vse 2 Seeing the Lord doth not despise a broken and contrite spirit a distressed soule and wounded conscience he will not breake the bruised reede nor quench the smoaking flaxe then let no man or woman of a contrite spirit be out of heart as though the Lord hated them and regarded them not no no let them rather know that the Lordloues them and likes them that they are deere vnto him it is a wonderfull comfort to Gods poore children oh they finde and feele the heauy weight of sinne and groane vnder it so as they thinke the Lord loues them not but rather hates them but it is not so the Lord loues them and they are most deere vnto him VERSE 18.19 18 Bee fauourable vnto Zyon for thy good pleasure Build vp the wals of Ierusalem 19 Then shalt thou accept the sacrifice of righteousnesse euen the burnt-offering and oblation then shall they offer calues vpon thine Altar The secoÌ„d part of the Psalm coÌ„taining a prayer for the Church HITHERTO wee haue heard of the first part of this worthy Psalme wherein Dauid hath put vp sundry Petitions and requests to God for the pardon of his sinnes and turning away of GODS fearefull iudgements Now in these two last verses Dauid is mindefull of the Church and people of GOD and because he had by his sinnes not onely indangered his