and wash them all away in the blood of his Sonne Now hee doth begge for regeneration and encrease of the blessed worke of sanctification which is begunne and continued by the holie Spirit of God for though the Lord shall pardon sinnes past yet if hee giue not power against sinne in time to come we shal marre all quickely and commit either the same againe or else some greater sinne there fore hee craues power against sin in time to come that he may not fall into the like againe Parts of this verse two In this tenth verse there be two things to bee confidered first hee craueth a sanctified heart because till the heart be pure no good motion can proceede from thence no more then sweete Water from a bitter Fountaine secondly he praies for the renewing of the worke of grace or new birth and sanctification which he had by his sinnes hindered yea greatly interrupted that so his soule and filthy heart being renued and sanctified thence might proceed good affections and holy actions with continuall and constant obedience Doctr. 1 Whereas the Prophet ioynes this petition of Sanctification vnto the former of Iustification we learne Iustification and Sanctification go together that these two graces of Gods spirit Iustification pardon of sinne and sanctification a godly life and conuersation are so knit and vnited together that they can not be seperated so as no man is truly iustified by faith in the bloud of Christ but he is also sanctified by the Holy-Ghost no man can haue the pardon of his sins but he must becom a new creature in Iesus Christ And this appereth plainely by the Apostle S. Paul Rom. 5. treating of Iustification and Chap. 6. vers 4 5. intreating of Sanctification he shewes that these two go euer together so as he that is not sanctified is not iustified and he that is not regenerate and borne anew by faith in Iesus Christ and the worke of the Spirit cannot haue the pardon of his sinnes Seeing Iustification Vse 1 and pardon of sins and Sanctification and new-nesse of life cannot be seuered in the children of God no more then fire and heate then men had neede to take heede lest they deceiue themselues while they say God is mercifull and they hope all their sinnes are pardoned in the bloud of Christ But vnlesse thou be truly sanctified vnlesse thou be a new creature in Christ Iesus thou canst haue no assurance of thy Iustification and pardon of thy sins therfore if thou liue in sin delight in sin no change no new birth no reformation of thy hart life certainly thou hast no pardon of thy sinnes as yet and thy hope is but a foolish and vaine fancy of thine own braine Hence to trie the assurance of our saluation Vse 2 by the fruit of our Sanctification for heereby wee may assure our selues that we are iustified if wee leade a sanctified life If wee haue our conuersation in holinesse wee shall haue in the end euerlasting life 2. Timoth. chap. 2.19 the Apostle sheweth there that the foundation of the Lord standes sure so that the Lord knoweth who are his He sheweth also how wee shall know that wee are the Lords euen this Euery one for his own assurance must depart from iniquity and this is confirmed by that of S. Iohn Ioh. 1.6 7. If wee say wee haue fellowship with him and walke in darkenesse we lie and do not the truth O then as we glorie in the name of Christians and would be accounted Christs let vs be carefull to bring forth the fruits of Christians and to leade a sanctified life for God hath ioined these two together so that not all the wit and pollicie of men whatsoeuer is able to seperate them Create in mee a new heart TO create is to make a thing of nothing as God created the world Doctr. 2 Gen. 1.1 that is he made all things of nothing Hence then learne that it is as great a worke to create a new heart Repentance is a new creation and so to saue a sinner as to create the whole world of nothing yea in some respects it seemes harder for in the creation of the world the Lord but spake the word and all was made there was no hinderance no resistance or opposition but in the creation of the heart a new there are many lets and hinderances First within a man euery man is an enemy to his owne saluation and the flesh resists this worke againe the deuill doth labour to hinder by all meanes possible so blessed a worke Yea and besides that it is a great work to create in a man a new heart It is also a worke of great difficulty not accomplished without great labour and paine and therefore is it called a Birth a Death a Circumcision so then euen as no birth no death no cutting off of the flesh can bee without paine and sorrow So the conuersion of a sinner is not wrought without paine and sorrow The Infant is not deliuered out of it mothers womb without paine and dost thou thinke ô man to part with sinne which is in thee was conceiued with thee and which since thy birth day vnto this present thou hast nourished with such delight and not to tast of paine in thy new birth no â—ssuredly it will not bee but it will cost thee much sorrow many a sigh yea and teares themselues before thou hast the same effectually wrought in thee Seeing it is so hard a thing to haue a new and sanctified heart V se 1 euen as to create the whole world then we had need to take the greater paines about it to vse all meanes that God hath appointed namely Ioh. 17.17 Acts 15 9. the word preached the Sacraments prayer meditation in the law of God and to cry vnto GOD for the same continually Wee see that there is nothing in man of himselfe that is pleasing vnto God Vse 2 for Dauid praies to haue a new heart created in him and therefore there is no will no motion in any man of himselfe to please God all must be new yea till the heart be created a new and sanctified it is a sinke of sin and all vncleannesse full of poisoned lusts and concupisence and therefore no freedome of will to any thing that is good til God create this new heart Seeing Dauid prayes to God to create a cleane heart within him Vse 3 it must admonish vs all to looke vnto our hearts that they be cleane for it is the fountaine of all life and motion Now such as the fountaine is such will the water bee such as the roote is such will the fruite bee and if thy heart be euill it will send forth filthy lusts and desires And as our Sauiour saith Mat. 15.19 Out of the heart commeth euill thoughts murthers adulteries thefts false testimonies slanderâ— these are the things which defile the man Oh! then let vs look vnto our hearts and labour
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
repentance yet if wee finde that such hath beene our security and exceeding carelesnes that GOD leauing vs in his iust Iudgement wee haue sinned and laine in sinne a long time a yeare or two or ten yet if we can repent and truely turne to God as Dauid did we need not doubt but hee will shew vs mercy as to Dauid At what time soeuer The Lord limites no time if men doe repent truly yet if men shall deferre their repentance in hope of this that they may repent hereafter then let them take heede lest the Lord cut them off ere they be aware or else leaue them to hardnesse of heart and impenitency And there is a great difference betweene this when a man hath laine in sin and the time is past and when a man commits sinne and deferres in hope of time to come Vse 2 Heere we may see the difference betweene this life and the Life to come Here in this life the remnants of sinne as so many spots and staines in the flesh remaine euen in those which are cleansed by the bloud of CHRIST But when as the faithfull shall be glorified they shall then be vnblameable without spotte or wrinckle If wee shall now cast our eyes euen vpon the best of Gods seruants as Noah Abraham Lot Dauid Peter c. wee may easily see shame in glorie darkenesse in light follie in wifedome infidelitie in faith But when CHRIST shall appeare and we likewise appeare with him in glory wee shall be made like vnto him Here we cease not to prouoke God by reason of our sinnes which continually wee do fall into which should be vnto vs as bitter as gall or wormewood But when this corruptible shall haue put on incorruption and this mortall shall put on immortality and Death shall bee swallowed vp into victory then we shall cease to sinne and shall be as the blessed Angels in heauen Vse 3 We see that repentance is not in mans power Repentance is not in mans power but it is the speciall gift of God for if the Lord had not sent Nathan to him to awake his benummed conscience alas hee had runne on still in sinne he had laine and rotted in his sins but the Lord sends his seruant Nathan to admonish him to awake him And so the people of God acknowledge in many places of the word Conuert thou vs O Lord and we shal be conuerted Iere 31.18 2 Tim. 2. 25. Againe Instruct them with meekenes proouing if God will at any time giue them repentance that they may be saued Oh then seeing repentance is not in mans power but it is the speciall gift of God neither could Dauid turne of himselfe thogh he turned himselfe from God of himselfe What madnes then is it for men and women to deferre all till the last gaspe Saying If they may haue but three houres before death they do care for no more as though they had repeÌ„tance at command Man sins by nature â—ut caÌ„ not â—ise without grace But O thou vaine man see Dauid he fell by his owne power but could not rise by his owne power art thou better then Dauid No no vnlesse the Lord giue thee repentance thou canst neuer repent Oh then seeke at Gods hands and repent while the Lord calls and offers thee the meanes Doctr. 2 The word preached the means to beget faith and repentaÌ„ce Seeing that Dauid repented not till he was waked and rouzed vp by Nathan the Lords Prophet and Minister hence I gather that the word of God preached is the means both to beget Faith and Repentance and to increase and reuiue the same for how had Dauid gone on stil in sinne if Nathan had not humbled him by the word of God it is able to break a stony heart it is able to wound a heart of steele for what heart could be more obstinate rebellious stubborne stony and steely then was the hearts of the cruell Iewes yet by Peters Sermon Acts 2.37 they were pricked and throughly wounded and humbled Ier. 23.29 Is not the word IEHOVAH like vnto fire and like a hammer that breaketh the stone It is able to breake a stony hart which is as hard as flint I am not ashamed of the Gospel of God because I know it is the power of God to saluation to all that beleeue â—om 1.16 It is compared to a sharpe two-edged sword It is mighty in operation Hebr. 4.12 and sharper then a two-edged sword Eph. 2.1 2. It is able to giue life to those that are dead in trespasses and sinnes So then wee must acknowledge a perpetuall necessitie of the Word to beget as also to encrease in vs the graces of Faith and Sanctification which without the vse of the Word preached are subiect if not to dying yet to decreasing if not to perishing yet to diminishing And from hence it is that the Lord saith of his Vineyard his Church Esay the twenty seuen chapter and third vers I the Lord doe keepe it I will water it euery moment lest any assaile it I will keepe it night and day We see by daily experience that after our repentance and the renewing of our mindes we are subiect to stumble and to fall into sin and ready to lie long in it as men cast into a deepe and long sleepe if wee bee not awaked with the Lords Trumpet as wee may see by this present example of Dauid who was by the subtilty of Satan surprised drawne to commit two horrible sinnes Adultery and Murther and lay a long space securely in them vntill he was by the Prophet Nathan rowzed vp and recouered 2. Sam. 12. Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that wee should not stand at a stay but increase more and more till we come to the fulnesse of the perfect age of Christ Iesus Vse 1 This serues to commend vnto vs the power of the Word of GOD which is both able to kill sinners and to make them aliue againe Gods word only conuerts and puts a manifest difference betweene the word of man and the word of God all the Wisedome Learning Eloquence and wit of man is not able to saue a soule to conuert a sinner only the word of God can doe it euen the plaine and simple preaching of the word can doe it 1. Cor. 1.21 Psal 19.7 Rom. 10.14 The Law of the Lord is perfect conuerting the Soule Though nothing be more contrarie to our nature then the word of God yet it doth by Gods blessing conuert vs. Vse 2 Well then seeing Nathan is the messenger Despisers of the word must needes perish and the meanes that God vses to reclaime Dauid thus sleeping and snorting in sinne whereas the Lord could haue conuerted him without Nathans helpe we see then that those men who doe despise Nathan and the Lords Prophets and
Lord loueth well and taketh delight in and without this all that wee doe is loathsome and abhominable This honest and good heart our Sauiour CHRIST commendeth in Nathanael Iohn 1.47 Behold a true Israelite in whom is no guile This true Israelite this vpright heart the Lord loueth it Luke 8.15 and the Lord delighteth in it And the good ground are those which with an honest and good hart heare the word and bring foorth fruit with patience Vse 1 This serueth to cut the combe of all hypocrites and dissemblers who thinke God wil be pleased with outward shewes and colours although they be rotten at the kore like Apples of Sodome the Lord sheweth his dislike of these naughty and dissembling heartes Esay 19 13 This people come neare mee with their lippeâ— and honour me with their mouthes but their hearts are farre from me So the Lord telleth the Iewes Iere. 42.20 They did but dissemble with him in their hearts when you sent mee vnto the Lord to pray for you and that you would doe his will and hit word but now you will doe nothing but the cleane contrary euen after your owne lusts And amongst vs in these dayes there are many hypocrites and dissemblers painted toombs gay without making faire shewes and goodly colours but their hearts are rotten at the kore they are but counterfeit Christians and GOD abhorreth them and hath no liking of them for as hee loueth trueth and soundnesse of the heart so hee hateth and abhorreth all hypocrisie Let all such looke vpon the fearefull hand of God on Ananias and Saphyra Actes 5. who because they would seeme to be religious and somewhat forward to sell their land and giue to the poore because their heart was not sound and vpright but they dissembled therefore the Lord smote them both dead And to shew how the Lord hateth al hypocrites and dissemblers CHRIST in the foure and twentiâ—h chapter of the Gospel of Saint Mathew and the one and fifty verse saith All vile sinners shall haue their portions with hypocrites because of all men hypocrites shall haue the greatest measure of torment and condemnation Vse 2 Seeing that the Lord loueth and delighteth in trueth and sinceritie of the minde and affection let vs be carefull all our dayes to get a sound and vpright heart voyde of all hypocrisie and dissimulation so as iâ— all things wee finde our heart sound and sincere in all the dueties of thâ— worship of God in speaking hearing praying yea in all things Now this vprightnes and soundnes of thâ— heart will appeare as by many other things so by this when a man iâ— carefull to please God and to shunne sinne in priuate as in publique in secret as abroad and making conscience of sinne although no man nor Angell could accuse him of it then is it a signe his heart is sound and vpright But if thou finde that in secret thou daiest commit those sins which thou wouldest bee loath to commit abroad in the sight view of others it is a signe thy heart is not vpright with God Oh then let vs labour to get this honest and good heart this soundnes and sinceritie of our affections this truth in the inward affections Actes 15.9 which will bring peace vnto our soules and make all we doe acceptable when our heart is purified by faith When the Lord describes a blessed man he shewes who it is Euen in whose spirit there is no guile Psal 32.2 And whatsoeuer a man doth though neuer so excellent and glorious in the eyes of man though a man could â—peake with the tongue of Men and Angells could pray neuer so excellent for wordes or matter yet if the heart be not sound but hollow and full of hypocrisie all is not worth a button whereas if the heart be sincere and sound purified by faith in CHRIST though men haue many wants and weakenesses the Lord GOD regardeth the truth of the heart Doctr. 3 Last of all A sanctified sanctified heart the greatest blessing of god obserue hence what a singular fauour and grace of GOD it is when we haue sound and sanctified hearts sincere and vpright with God voyde of hypocrisie and dissimulation It is that the Lord so highly esteemes of that hee wisheth most earnestly for it Deuteronomy 5.29 O that there were this heart in them And the Prophet Dauid saith heere that the Lord doth loue Truth in the inward affection And againe Prouer. 11.20 They that be of a froward heart are abomination to the Lord but they that bee vpright in heart are his delight This vpright heart is in none but those that be truely regenerate which haue truely repented of their sinnes and beleeue in Christ Iesus Acts 15.9 Because faith alone doth purifie the heart and therefore those that doe not beleeue and repent can not haue this pure heart And it is such an heart as hath no purpose to liue in any knowne sin whatsoeuer but a desire and carefull indeuour to performe obedience to euery one of the Commandements Vse Well seeing that the Lord GOD so highly commendeth an honest heart and so earnestly desireth and wisheth it Oh how should wee labour for it to haue a sound heart purified by faith in Christ Iesus to carry no purpose to sin in any thing but in all things to please him and to do his will and therefore againe and againe I say let vs locke to our harts that they be sound and that as wee professe our selues to bee Christians in shew so we may proue our selues Christians in the sight of God That he may approue of vs in that we haue sound hearts to walke with our God and purpose in all things to doe his will Iohn 1.48 It is no small commendations that Christ giues of Nathanael that hee was a true Israelite in whom was no guile And nothing indeed doth more distinguish a true Christian from a counterfeit But this trueth and sinceritie of heart Esau Genes 27. can mourne like Ezechias And Ahab can put on sackecloth 1. Reg. 21. And Saul as well as Dauid can say I haue sinned but their hearts were full of Hypocrisie farre from sinceritie before God Doctr. 4 Seeing GOD loueth trueth in the inward affections Sinne is but a lying vanitie we learne where trueth doth not raigne sinne doth raigne which is but a lying vanitie And all those that haue beene in loue with it in the end haue found the same too true Achan through hiâ— couetous desire thought to enrich himselfe by the wedge of golde Iosua 7.25 and the Babylonish garment which hee had purloyned contrary to the Commandemenr of God but it fell our to his owne destruction Ahab rose vp and tooke possession of Nabaoth Vineyard but withall 1. Reg. 21. he purchased the wrath of GOD the destruction of himselfe the ruine of his whole house The like may be said of Iudas who through his couetous desite was led
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
shun sinne and the occasions of sinne for seldome shall a man fall into that sinne which he doth truely feare to commit Vse 4 As wee are to feare our owne weakenes so wee must intreate the Lord that he would neuer leaue vs to our selues but that hee would giue vs his stable and constant spirit or as Paul praies for That God would strengthen vs by his spirit in the inner man that wee might not onelie beginne well but continue by constant perseuerance in obedience all our dayes for if the Lord leaue vs alas we shal easily fall flat to the ground euen as a staffe in a mans hand so long as it is stayed it stands but if it be left alone it falls to the ground so it is with vs and therefore let vs not presume of our owne strength or power but suspect it and pray to God to renue his constant and stable spirit in vs. Vse 5 Heere is matter of great comfort to the children of GOD that fall of weaknes and infirmitie into the same sinnne after repentance and such is the deapth of Sathans temptations that hee tells them that the children of God fall not into the same sinne againe after their repentance if they do he then telleth them that there is no place for a second repentance but this is false for the promises of God are without limitation of times or consideration of sinnes or respect of persons hee will receiue to mercie all repentant sinners whether their sinnes be committed before or after repentance whether once or often so that they renue their repentance according as they haue sinned anew This pardon Christ himselfe publisheth Matthew chap. 11. Come vnto me all yee that are wearie and are heauie laden and I will refresh you Yea the Lord enjoyneth vs sinnefull men Luke 17. To forgiue our brother seuentie times seuen times if he turne againe and say it repenteth me So that wee see this is a maruellous comfort to all such as groane vnder the burden of sinne that haue fallen through infirmity into one sin often let not such be discouraged but assure themselues That albeit with Peter they fall often yet if with him they repent truely and weepe bitterly for their sinnes the Lord â—s mercifull to forgiue them their sins Not that wee should liue prowdly presumptously stubbornely and obstinately against him but if we fall through frailtie for Psalme 103. The Lord knoweth whereof wee be made hee remembreth that wee are but dust Doctr. 3 When Dauid prayeth to be renued and to recouer his former feeling and comfort Childe of God not alwaies at one stay Hence we learne that the childe of GOD is not alwayes at one stay but there is an entercourse in the estate of a Christian man or woman sometimes full of comfort ioy and peace of conscience and sometimes againe heauy and sad yea full of sorrow and perplexity euen as a man in an ague sometimes sicke and somtimes wel as it is with trees somtimes winter and sometimes summer this is the state of all Gods children as Dauid Ioseph Hezekias Iob c. and continuall experience prooues this that the estate of GODS children ebbes and flowes hath their change when as they walke directly and vprightly with God then they haue peace and comfort but when they start aside and commit some sinne then they finde torments of conscience and griefe of mind Vse 1 This shewes vs what is the estate and condition of the childe of God in this life Hee is not heere so sanctified as that hee feeles no corruption of sinne to hang about him but rather such a one as feels the burden of his corruptions hindering him in this his course of Christianity vnder which he sighes and groanes labouring by all good meanes to bee disburdened Indeed it is matter of great comfort to feele the graces of Gods Spirit as faith loue c. but no childe of God can alwayes feele the comfort of grace but as fire that is raked vp in the Ashes it is hidde from his feeling for a time but at length it will breake out againe to his great ioy and comfort Vse 2 Wel seeing this is the state of Gods children heere that sometimes they find great peace and comfort sometimes great griefe and sorrow let vs not be too much discouraged but rather whenas by our falls and slips wee haue weakened our comfort let vs intreate the Lord to renue our comfort againe let vs doe as a poore traueller if hee misse his way and goe out of it hee will hasten into it againe and trudge and plucke vp his heels to recouer that he hath lost so let vs when we haue sinned and gone out of the way make haste to returne and as a man that hath beene long sicke and growne feeble and weake will vse all meanes to gather vp his crummes and to recouer his former strength againe so let vs when wee haue lost some part of our comfort and heauenly strength let vs I say vse all blessed means to recouer our former health and comfort againe let vs pray much reade much heare much and meditate much let vs bewayle our former slouth and make more vpright steps in time to come to GODS Kingdome Doctr. 4 Note hence that it is a speciall fruit and marke of a sanctified heart A purpose not to sin the marke of a sanctified hart and of the minde renewed to haue a right Spirit that is a purpose not to sin but in all things to please GOD and to doe his will to walke with GOD in all his commaundements whereas of the contrary when a man hath a purpose to liue in any knowne sinne Psa 50.17 Marke 6.2 it is a fearefull and manifest signe of a naughty and wicked heart for when the heart is truly sanctified then will be wrought this right spirit not to sinne in any thing I doe not say that the man sanctified and regenerate doth not sinne at all but he hath not purpose to sinne no delight in sinne but beareth a constant purpose in all things to please God when he can say with Dauid I haue refrained my feet from euery euill way Gen. 17.1 Psa 18.23 1. Ioh. 3.9 Gen. 39.9 Againe Hee that is borne of God sinneth not that is with full purpose of heart with delight in sinne and as they purpose so they indeuour it they are afraide and suspect themselues shunne the occasions of sin striue against their corruptions and Sathans temptations Vse 1 This doctrine doth euidently conuince the greatest number to be such as neuer had the true worke of Sanctification wrought in them their hearts be not sanctified their minds be not renewed Why namely because they want this marke and fruit of a sanctified hart For though they heare of their sinnes be told of them and the fearefull iudgement of God denounced against them yet they will not leaue them nor forsake them but will continue in them yea
soule So as hence wee learne that there is no true ioy in any other thing in the world but onely in the mercy of God and the saluation of our soules Phil. 3.8 Luk. 10.20 And indeed what other ioy can there bee for though the Lord should giue vs all things which hee hath made aboundance of the things of this life yea though with Dauid wee might command a kingdome yet vnlesse with all wee haue this comfort that wee are at peace with God and haue our sinnes pardoned alas they would all proue vnto vs as Iobs friends Miserable Comforters But poore soules many know no other ioy but such as arises from temporall things gold siluer c. wherein they differ not from beasts which haue their delight as well as they in those things which are agreeable to their nature Vse 1 Seeing Dauid places all his ioy and spirituall reioycing in the saluation of God that is in the pardon of his sinnes in feeling of GODS loue and in the saluation of his soule therefore it shewes that there is no other cause of sound ioy but in this alone so that if we haue this wee haue cause to reioyce and bee glad but if this be wanting either wee had neuer the feeling of GODS loue nor assurance of saluation or else haue lost it and therefore should vse all blessed meanes to attaine vnto it againe for we cannot haue one dramme of sauing comfort and true ioy but onely in the fauour of God and the assurance of his loue for our saluation Vse 2 This shewes that all the ioy of wicked men in their sports and pastimes is no true and solid ioy but a carnall ioy a swinish ioy for how can the heart of that man or woman reioyce which knowes not whether God loues them or hates them whether they shall be saued or damned what ioy can they haue it is madnesse rather then ioy and mirth Dauid saith that wicked men ioy in their Corne Wine and Oile Psal 4.7 outward and worldly things but hee desires the louing countenance of the Lord his fauour and grace which shall make him to ioy more then all they in their vanities and then hee will lye downe in rest and peace and safety whereas the ioy of wicked men it is gone in a moment vtterly lost and past recouery for euer And stablish mee with thy free Spirit THis second part of the verse containes a praiervnto the Lord for a new mercy Part of the varse namely the blessed grace of corroboration to bee strengthened in grace and obedience and kept from sin by the grace and spirit of God in time to come As if he should haue said O Lord my God I doe not onely the pardon of my sinnes past which are many and great but I doe humbly intreate thy Maiesty to giue mee power and to strengthen mee against the like euils in time to come for I know my weakenesse and the wickednesse of my heart to bee prone to all sinne by nature Note and if thou shouldest pardon my sinnes past and not keepe mee from sinne in time to come I should easily marre all and runne head-long into all sinne and therefore I beseech thy Maiesty stablish and strengthen mee with grace from thy spirit that I may serue and please thee all my daies with a willing and ready heart Stablish mee THe word signifies properly to vnderprop and shore vp something that is weake declining and ready to fall Doctrine Hence learne that euen the best of Gods children that haue the greatest graces Man weak being left to himselfe and be strengthened in faith yet if they bee left vnto themselues alas they be as weake as water they be not able to stand against the least assault and temptation of the deuill This Dauid felt and found in himselfe Ex. 15 24. Ier. 13.23 Psal 78.40 Exod. 9.27 Iudg. 3.12 Mat. 12.45 Heb. 6. and confesseth his weakenesse and desires the Lord to establish and vphold him to shore him vp by the grace of his holy Spirit Peter who seemed to bee a valiant champion and defied his enemies and vowed he would rather die then deny his Lord and Maister CHRIST IESVS yet being left to himselfe how fouly did he fall and cowardly deny him three times in one houre at the voice of a little girle so all the fals and infirmities of Gods children though neuer so wise as Salomon strong as Sampson righteous as Lot holy as Dauid doth proue this to bee true And Paul though hee was a blessed vessell of mercy greatly enlightned and sanctified cryes out O wretched man that I am Rom. 7.24 and feares the great corruptions of his heart The childe of GOD may bee compared to a staffe in a mans hand so long as thou dost stay it and hold it it will stand vpright but pull away your hand and downe it will of it selfe Euen so do wee stand while the Lord do stay vs and vphold vs but if hee take away his hand and leaue vs downe we go wee bee like a little infant that is in the nurses hand so long as she holds it it will go and moue and stand but if shee pull away her hand it fals and takes a knocke As GOD alone is the Author of all grace and first Fountaine of all mercy he alone can turne the heart worke faith repentance and obedience for it is GOD alone that must giue the second grace namely corroboration continuance in grace or grace to continue in faith and obedience Vse 1 This confutes the doctrine of the Papists which hold that a man hauing grace from God to beleeue and repent can merite at GODS hands grace to continue that God should ex condigno giue him grace to continue and that a man being once iust can make himselfe more iust but Dauid doth heare confesse that all is of GOD. Vse 2 This serues to reproue them who trust too much to their owne power and goodnesse relye vpon their owne wisedome knowledge vertue and strength when once they get a little knowledge and taste in the word oh they think themselues sure and well they feare no danger they defie the deuill so long as they say their prayers and serue God well they hope God will keepe them and so are secure and carelesse Psal 30.6 but of all men these be in greatest danger that least feare danger 1. Cor. 10.12 looke on Peter he was neuer more weake then when he thought himselfe most strong I said I shall neuer bee moued But thou turnedâ—t away thy fâ—ce and I was sore troubled Pride goes before the fall Vse 3 How should this make euery man to feare himselfe to suspect his owne weakenes Blessed is the man that feares alwayes but he that burdeneth his heart shall fall into destruction or euill where Salomon sheweth that that man that doth feare himselfe and his owne weakenesse is happy but hee that is secure and
trusts in himselfe shall certainely fall into euill the secure sinner that feares no danger is the greatest sinner And therfore knowing our owne weakenesse how vnable wee are to stand of our sâ—lues it must make vs râ—lie vpon the Lord pray vnto him that he would vphold vs in integritie faith obedience and true repâ—ntance for if Dauid Peter c. did fall whither shall we fall if the Lord doe but a little leaue vs to our selues VERSE 13. 13 Then shall I teach thy wayes vnto the wicked and sinners shal be conuerted vnto thee Dauid to his petitions ioyns promises IN this Verse Dauid doth professe vnto the Lord that if he shall deale thus graciously with him to pardon and remit his great and grieuous sinnes and to receiue him againe into his loue and fauour that he will not be vnmindfull and vnthankefull for so great a mercy but he will become a Preacher and proclaimer of Gods mercy to others and labour to turne many to God by true repentance Partes of the verse In this verse we haue two partes First that promise which Dauid maketh vnto the Lord and the duetie be vowes vnto him namely I will teach thy wayes vnto the wicked Secondly the issue and blessed effect namely this that by his example many poore sinners shall repent and come to God for mercy Then shall I teach THat is Sense after I shall finde and feele thy mercy bestowed vpon mee I will like a vessell of mercie draw it out to the good of others I will that is I that haue fallen and sinned so grieuously and transgressed thy commandements will teach and publish how merciful good and gracious thou hast beene to me and to my soule and will speake out of the sence and feeling of mine owne conscience Thy wayes BY the wayes of GOD heere is meant that course and manner of dealing which the Lord taketh with sinners when they doe truely repent namely that he is most readie and willing to embrace them and shew mercie vnto them when they shall acknowledge and confesse their sinnes bewaile them beg the pardon of them and seeke to him for mercie Doctr. 1 The goodnes of God towardes our selues must bee made knowen Seeing Dauid doth here professe that if God shall deale thus graciously with him that when he will be a proclaimer of the same mercie to others We learne that it is the duety of euerie one to shew vnto others what GOD hath done for his soule when God is good and gracious vnto vs wee must be still ready to acknowledge the same vnto others thereby to draw them on likewise to a liking of the truth and to seeke for the same fauor and grace at Gods hands Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father whch is in Heauen Thus the Spirit of GOD in the Scriptures remembreth the righteousnesse of Noah the faith and obedience of Abraham the patience of Iob the chastitie of Ioseph the meekenesse of Moses And Christ himselfe doth testifie of the graces of God that shined in Iohn Baptist That hee was a burning and a shining light Iohn 5. Thus the Apostle Peter teacheth 1. Pet. 2. Haue your conuersation honest amongest the Gentiles that they which speake euill of you as of euill doers may by your good woorkes which they shall see glorifie GOD in the day of visitation 1. Corinthians chapter 9. vers 11 12. 2. Corinthians 8.1.2 Rom. 4.22.23 Vse 1 We learne hence euer to be readie die to make knowne vnto others what God hath done for our selues if so they may further Religion or prouoke others to godlines or bring glory to God God is not ashamed of vs to be called our God and to do vs good let vs then neuer be ashamed to acknowledge his loue to vs for it were a foolish modesty in vs to conceale those things which should be vttered There was a time indeed when Christ would not haue himselfe or his works knowne but that was when that knowledge might hinder him and his preaching But Matth. 10.27 hee commanded his Apostles to speake that in the light which hee had tolde them in darkenes And to preach that in the house toppes which he had tolde them in the eare for now would CHRIST haue himselfe published abroad and thus wee see how to behaue our selues in respect of Gods gifts wee must not bee ashamed to confesse them but deface them Doctr. 2 Seeing Dauid here professe vnto the Lord Thankefulnes required that he wil not be vnmindfull and vnthankefull for his mercie shewed vnto him but will to the vttermost of his power praise God for it and shew his thankefulnesse in drawing others to God Hence we learne that it is the duetie of all the childreÌ„ of God that they should labour with their owne soules to be thankefull vnto God for euery blessing hee bestowes vpon them to be mindfull of it to praise God for it and to shew it in doing good to others It is all the Lord lookes for at our hands to acknowledge his loue and kindenesse to be thankefull for it and when we shal be truly thankefull for a benefite receiued it is an excellent meanes to moue the Lord to bestow a new blessing vpon vs as we see if a poore man shal receiue a small fauour at our hands and shal be thankefull for it Phil. 4.4 Exo. 18.10 we will say he is worthy to haue a good turne it is well bestowed Psa 126.1 Gen. 14 19 Psa 32.21 Psal 33.1 I see he is thankefull for it So when the Lord bestoweth a benefit vpon a man and sees hee is thankefull for it and speakes of it to the honour of God the Lord is moued thereby to bestow an other but he that is vnthankefull for the old is not worthy to receiue a new Vse 1 Hast thou receiued anie speciall fauour blessing or benefit of God know it is thy duety to be thankfull for it to acknowledge it to speake of it and to praise God for it Reioyce yee righteous in the Lord for it becomes vpright men to be thankefull Psal 33.1 It is a comely and most fit thing and Dauid cals vpon his soule oft-times to performe this duty Praise thou the Lord O my soule Psa 103.2 all that is within me praise his holy name prayse thou the Lord O my soule and forget not all his benefits And aboue all other mercies let vs blesse God for his loue in Christ for the pardon of our sinnes as Dauid doth heere and Psalme 103. Forget not all his benefites who gaue thee pardon of thy sinnes and forgaue thee all tâ—inâ— iniquiâ—ies And therefore let vs remember this duetie and thinke more seriously of GODS blessings and benefits bestowed vpon vs the greatnesse of them and number and continuance of them and so labour in some measure to be thankefull vnto GOD and especially for the
pardon of our sinnes in Christ Iesus and withall let vs shew it in doing what good wee can vnto others Vse 2 Let vs shunne that foule sinne of vnthankefulnesse to forget Gods blessings and passe ouer his mercies let vs not bee like the nine leapers who not one of them returned to praise God only the poore Samatitan finding himselfe cleansed came to blesse God for it so let vs take heede that wee be not found in that number who forget GODS fauours the Lord hath beene good vnto vs washed and cleansed our soules in CHRISTS bloud let vs returne vnto GOD let vs confesse it to his glorie and with Dauid call on our soules not to forget his benefites It is a note of an vnthankfull hart to obtaine a benefit and not to acknowledge it praise is comely and well becommeth the Saints of God The want whereof taketh away the comfort and sweete fruit of GODS blessing from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom wee liue moue and haue our being And therefore let vs learne that whensoeuer wee haue obtained any fauour or blessing at GODS hands be it concerning this life or the life to come Let vs returne the calues of our lippes vnto him and let vs neuer shew our selues more readie to aske Then we are willing to praise the Lord when he hath granted the requests of our lippes Doctr. 3 It is a speciall fruit of faith and true repentance Fruite of Faith to seeke the good of others to conuey grace vnto others to shew what God hath done for our soules and to draw out the blessings which God hath bestowed vpon vs to the good and benefit of others The Prophet Dauid calleth all men vnto him and maketh his speech Come saith he I will shew you what God hath done for my Soule Psa 66.16 and the Elect are called vessells of Mercie because they being themselues filled with the mercie of GOD they should draw out the same as good liquor for the comfort of others Psal 116. Galat. 3. 2. Cor. 1.4 Esa 38.19 Luk. 22.23 Saint Paul saith God had mercie on him that hee might shew mercie vnto others The child of God is not like vnto churlish Nabal to say Euery man for himselfe and keepe all for themselues but they be pittifull and bountifull yea and to their power helpefull vnto others Vse 1 This may serue to comfort those who haue beene carefull for the performance of this duety that haue beene carefull to make others partakers of the same comforts they haue reaped themselues It is a blessed thing indeede when men haue endeuoured to their power to benefite others to exhort them to admonish them to comfort them and in all things to haue sought their good O what a wonderfull consolation and comfort shall this bee vnto vs when wee leaue this world and goe the way of all flesh to remember wee haue sought the good of others Daniel 13. ve 3 They that turne many to righteousnesse shall shine as the Starres in the firmament Luke 12.43 Blessed is that seruant when his Master commeth shall finde so doing We shall finde more comfort of heart and ioy of conscience when wee depart this life that we haue beene faithfull in that little committed to our trust made others partakers of it then if we had great aboundance of earthly blessings Vse 2 This may serue to reprooue that common conceit in mens mindes that so long as they doe well themselues they neede not care how others doe whether they sincke or swimme and therefore they keepe all to themselues neuer seeke to benefite others like a couetous and foolish Nabal part not with a bitte to Dauid so these keepe all for themselues by no meanes seeke to draw out the graces of God for the good of others but it is impossible for anie Christian man or woman who hath tasted truely of the mercie of GOD for his comfort and the worke of grace but hee must communicate the same to the good of others and indeed they are neuer so profitable as then as we see spices though neuer so sweete are not prófitable vntill they be rubbed and chafed and therefore let vs remember to practise this duety to helpe others and to teach them and communicate our knowledge Esa 38.19 comfort experience and iudgement to the good of others Doctr. 4 When Dauid saith hee will teach What doctrines Ministers ought to teach not his owne waies but Gods waies namely how the Lord dealeth with penitent sinners wee learne what is that the Ministers of the Word ought especially teach to poore sinners namely The wayes of GOD that is how God deales with poore sinners namely that hee is most willing to imbrace them and to pardon their sinnes if they will vnfeinedly repent Christ was exceeding plentifull in this kinde of teaching Matt. 11.28 howsoeuer hee did sometimes pronounce iudgements to impenitent sinners yet it was his vsuall course to preach Gods infinite mercie to all such as would repent Rom. 12.1 2. Corint 5.18.19 to inuite them and allure them to turne to God Vse 1 Well then this may direct all such as the Lord hath called to preach his Word to take this course that howsoeuer they may and must pronounce GODS iudgements against impenitent sinners yet they must preach Gods infinit mercy in Christ to all that will repent and shew how ready the Lord is to shew mercie to them that confesse and acknowledge their sinnes be weary of them and desire pardon for sure it is that if there bee any spake of grace in mens hearts Reuel 3. Luke 15. when they shall heare of Gods aboundant mercy in Christ that the Lord standeth at the doore and knocke that the Lord is like the Father of the Prodigall childe will meete vs in the mid-way It must needes if there be not a heart of steele make our bowels erne and for shame to seek vnto the Lord. And it was Paules manner to intreate men that they would bee reconciled to God to beseech them in his name with loue and kindenesse with teares and prayers to pray them to intreate them to beseech his hearers and we shall finde that churlish rough and harsh dealing great words and thundering speaches be not alwayes the best to win mens Soules But when wee shall with a milde and louing spirit intreat men and beseech them to repent turne to God it must needes affect them Vse 2 It must stirre the hearers vp to a most carefull and attentiue hearing and listening to the word of GOD For a man can not know the wayes of God by nature No by nature wee conceiue of GOD as a terrible Iudge and angrie GOD and flie from him as Adam did and therefore wee had need to haue the word of GOD taught vnto vs and be instructed in the wayes of God how the Lord God hath shewed mercie vnto
great sinners and will to vs if wee can repent and seeke vnto him For the Lord must draw vs by his mercie else we can not come at him To the wicked and sinners shall be conuerted vnto thee Doctr. 5 THat is impenitent sinners ignorant are to bee taught the waies of God that liue in sinne without repentance Hence marke who had need to be taught in the wayes of GOD namely poore sinners that liue and lie in sin euen the lost sheep of the house of Israel Math. 1◠such as sit in darknesse and in the shadow of death such as neuer heard of GOD of faith repentance c. such poore Soules had neede to be taught the wayes of God Vse 1 This may admonish all those that be set ouer Gods people magistrates such as haue power in their hands to prouide that such poore ignorant people as want the meanes may bee taught the wayes of God For as S. Paul saith Ro. 10.14 Pro. 29.18 Marke 14. How shall they call on him on whom they haue not beleeued How shall they beleeue on him of whom they haue not heard How shall they heare without a Preacher And where prophecying failes the people perish And it is said of our Sauior CHRIST that when hee saw the people as poore sheepe hauing no sheepeheard hee had compassion on them and his bowells erned towards them Oh that the bowels of all such as haue charge to looke vnto it might erne for the poore soules of the land to prouide for them the bread of life Vse 2 The cause why men liue in sinne bee so vile wicked and vncleane is because they bee not taught the word and wayes of GOD it could not bee if they were taught and instructed that they should be so vile and wicked so ignorant prophane irreligious and superstitious but where visions failes the people must needs perish And therefore those that seeke to take away Teaching and Preaching of the Word of GOD of what Spirits are they Dauid hee thinkes it the onely way to bring men to God to conuer poore sinners and therefore to take it away to roote out the Ministery of the Word and meanes of saluation what is it else but to cast away the soules of the people to famish them to pine them and to starue them And therefore let vs pray to GOD with CHRIST that the Lord of the haruest would send forth Labourers into his Haruest Math. 9. The second part of the verse shews the fruite of this duty Part of the verse that Dauid will performe namely that heereby by his doctrine and by his example many a poore sinner shal be conuerted vnto God Doctr. 1 In that Dauid here promiseth to himselfe this vse and fruite that hee shall bee by his Preaching and example Conuersion of a sinner is Gods worke a meanes to bring others to God Hence wee may learne a gracious comfort for all godly Ministers of the word who labour both by life and doctrine to win others that if they shall bee painefull in teaching and carefull to liue a godly life they shall certainely finde the blessing of God vpon their labours to the conuerting of sinners and sauing of soules If I had sent these Prophets and if they had stood in my counsell and declared my waies vnto my people Ier. 23.22 then they should haue turned them from their euill waies and from the wickednesse of their inuentions Where the Lord shewes that all such as be the true Prophets of God stand in his steed teach his waies they shall see the blessing of GOD vpon their labours And the cause why men conuert not soules is because they were neuer sent of GOD and doe not teach Gods waies and stand not in his steed or else because though they teach the truth yet their liues be vile and wicked they plucke downe with one hand that they build with the other and destroy that in life which they teach in doctrine Vse 1 Hence marke the reason why so many great and learned men of excellent gifts wit and learning doe not conuert many soules vnto God Because they either teach not Gods waies but their owne waies their wit eloquence and deuices or else though they teach well yet they liue ill and so cause their doctrine to bee lesse regarded and weaken the power of it by their sinnefull life And it pleases God in his great mercy to vse the labours of his poore seruants who dare not speake their owne word nor seeke themselues but Gods word in plaine euidence and simplicity and liue according to their teaching the Lord doth bless their labours for the conuersion of sinners and sauing of poore soules Vse 2 It might admonish all those who either teach their owne waies by painted cloquence toyes or tales or else though they teach the truth that they ioine with it a godly life else they may teach long enough ere they do any good and if they would conuert sinners let them first bee conuerted When thou art conuerted strengthen thy brethren Luke 22. And let no such carelesse Ministers wonder that GOD giues no blessing to their labours seeing they faile either in teaching GODS waies truely and plainely or else in life they liue wickedly and offensiue VERSE 14. 14 Deliuer me from bloud ô God the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse Dauid cannot satisfie himselfe in seeking mercy for his sinnes IN this verse yet once againe Dauid returnes to intreate for mercy and fauour at the hands of God that hee would pardon his great and grieuous sins yea his bloudy sinne and that God would in mercy deliuer him from that punishment which was due vnto him for the same for hee intreats the Lord to deliuer him from bloud that is his heynous and capitall sinne of murder and shedding that innocent bloud of Vrias his faithfull seruant 2. Sam. 11. and many others with him so also the punishment due vnto it Parts of the verse This verse containes two parts first a request with great earnestnesse to God for deliuerance from his grieuous sinne Deliuer mee from bloud secondly a reason to moue the Lord thereunto namely taken from the glory of GOD which hee will shew forth And my tongue shall sing ioyfully of thy rightenesse In the petition first marke what is the request namely that GOD would deliuer him from bloud that is a most cruell and bloudy sinne of shedding the inocent bloud of many of his Subiects Secondly the manner of his request O God thou that art the God of my saluation That hee praies to God now with faith assuting himselfe that vpon his repentance God was now reconciled vnto him and though he had sinned grieuously yet not cleane fallen from grace but so as still hee could call GOD his GOD and the GOD of his saluation Deliuer mee from bloud THat is from the punishment which is due vnto
of them though thou maiest remember them and thy conscience accuse thee for them as Iob and Dauid Psalme 25 who were troubled for the sinnes of their youth yet I say though thou shouldest remember them God will neuer remember them any more to Iudgement or condemnation to plague or to punish thee for them hee casts them cleane out of his minde and turnes his face from them and therfore if hee once pardon sinne hee pardons it for euer For the decree and councell of God is vnchangeable Ro. 11.29 hee alters not and therefore if once hee giue pardon for sinne he neuer reuokes it but loues to the end The gifts of God are without repentance Seeing the Lord in pardoning of sinne doth turne his face from them Vse 2 forgets them and forgiues them and will neuer speake of them nor call them to minde any more we learne hence in pardoning of wrongs and iniuries done to vs to imitate the example of God our heauenly Father to pardon them so as wee neuer call them to minde againe that wee forgiue and forget all wrongs and iniuries trample them vnder our feete But it is a common speech of many vngodly men and women if men doe them any harme they will forgiue them but they will neuer forget them and accordingly so they deale though for a time they can shew a smooth countenance and giue faire wordes yet if euer they get them in their danger they will fetch them ouer they will shew their spleene and malice and powre our all their poison But let all such take heed for how can they say Forgiue vs our trespasses as wee forgiue them that trespasse against vs and yet doe not forgiue and forget wrongs if the Lord should deale thus with vs hee should confound vs for God is prouoked of vs euery moment and we are indebted vnto him tenne thousand talents yet he is intreated of vs and he is reconciled vnto vs ought not we therefore to forgiue one another after his examle this is the reason vsed by the Apostle Paul Coloss 3.12 13. Now therefore as the Elect of God holy and beloued put on the bowels of mercy kindenesse humblenesse of mande meckenesse long suffering forbearing one an other and for giuing one another if any man haue a quarrell to another euen as Christ forgaue euen so doe yee It were wofull with vs if God were not ready to forgiue for we finde our selues ready to offend and our sinne vnpardoned is sufficient to make vs condemned The second branch of the Petition is in the end of the verse in these words And blot out all mine iniquities 2 Part of the verse THat is blot them out of thy Booke of Accompts and that Bill and Debt-booke wherein they seeme to bee written for so much the speech imports the Prophet alluding to men that keepe Bookes of Accompt wherein they write all their debts euen so the Lord hath as it were his Booke of Accompt wherein are registred all the sinnes of men women when and where and howsoeuer committed Then hence we learne that all our sinnes are knowne to God Doctr. 1 All our sinnes knowne to God he hath them all as it were written downe in a Booke of Accompt and vnlesse they be blotted out in this life they shall all one day be called ouer euen at the day of Iudgement Reuel 20. The bookes shall be opened and euery mans conscience shall bee as a Bill of Indictment to accuse and condemne him This is that which is tolde by the Prophet Ieremy chapt 17. The sinne of Iuda is written with a penne of yron and the point of a Diamond And Iob hath it Thou hast sealed vp our sinnes in a bagge By all which places it appeareth that all our sins are knowne to God as perfectly as if they were noted in a Booke and vnlesse wee repent they shall all one day bee called ouer and laide to our charge when our Bookes shall be opened Seeing all our sinnes are well knowne to GOD Vse 1 and the Lord hath them all as it were written downe in a Booke and this Booke shall one day be opened and if our sins be not blotted our before Death come and this debt be not cancelled then they shall be brought to light and wee shall be cast into prison till we haue paid the vttermost farthing Then we see it stands vs all in hand while we liue to labour to haue this Booke cancelled that our sins may be put out and all our debts crossed for if they be found vncancelled at death and the day of Iudgement if they be found then vpon Records surely then it is too late to looke for mercie and therefore it is a matter of endlesse moment which wee are all most carefully to thinke vpon that this Booke may be crosse and our sinnes cancelled that so wee be not in the great day of the Generall Iudgement called to an account for them But how might wee doe that we might haue our sinnes blotted out wee are not able to pay the debt Wee owe the Lord â—enne thousand tallents and cannot pay one penny what shall wee doe to haue the debt paied To this I answere The Lord is like a mercifull Creditour if his Debtour be not able to pay let him confesse the debt and hee will as ke him no more but will willingly pardon all So the Lord GOD seeing wee are by no meanes able of our selues to pay the debt yet if wee confesse it and desire pardon he will forgiue it And yet because he is iust as hee is mercifull therefore his Iustice should be satisfied and that is done by the meanes of Iesus CHRIST hee is become our surety he is content to take our debt on him to become pay-master and so when nothing else could doe it hee was content to suffer death euen the cursed death of the Crosse and to blot out our sinnes by his owne heart bloud So then wee see the meanes how our sinnes are blotted out namely when wee doe repent of them bewaile them be humbled for them leaue and forsake them lay hold on Iesus Christ and apply vnto vs his death and passion then by the bloud of Christ all our sinnes are done away VERSE 10 10. Create in me a cleane heart O GOD and renew a right spirit within me Dauids new Petition DAVID hauing hitherto creaued at the hands of God pardon of his sinnes doth here put vp a new petition to God namely for regeneration or the new birth that God would cast him in a new mould and make him a new man And that God would in mercie goe forward with that blessed worke of Sanctification begunne by his spirit and now interrupted by his sinnes Our reconciliation with GOD stands in two partes Namely pardon of sinne and regeneration And Dauid hauing in the former Verse prayed for grace and mercie that God would haue mercie vpon him pardon all his sinnes