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
Ministers must needes die in sinne without repentance who cannot indure themselues to bee admonished and reproued euen as a man hauing a long festered soare that is euen rotten putrified Note he can not abide the Chirurgeon should touch it or lance it alas it will be his bane in the end So if thy soule be sicke full of rottennes and corruption and yet thou continuest in sinne and liest in sinne and wilt not suffer the Lords Chirurgeons thou canst not indure Nathan to be so busie with thy sinnes what will follow but the vtter ruine of thy soule and the bane of it And therefore let all men be content to haue their hearts searched with the tents of the Law to be ript vp and launced til the bloud follow for that is the next way to be cured Doctr. 3 A feareful thing to liue in sin without repentaÌ„ce Note In Dauid obserue what a fearefull thing it is to lie in sinne without repentance it is that which maketh a grieuous wound in the conscience draweth downe many and grieuous iudgements of God as in Dauid hee felt the smart of this sinne a long time yea hee carried the skarre of it to his graue it was a heart-smart vnto sinne in denying his Lord and Maister yet he lying not in sinne repented presently went out and wept bitterly so had pardon but lying in sinne is that which wounds the conscience and drawes downe Gods Iudgements both in soule and body weakens our faith makes vs colde in prayer and in holy dueties Yea the wrath of GOD doth follow such as make no conscience of sinne giuing them ouer into a reprobate sence to a slumbering spirit and to hardnes of heart that they proue in the end to be past feeling Romans 1.28 and surely it is iust with GOD that hee should forsake them by his grace who haue forsaken him by their sins This is that which the Prophet declareth concerning the secret Iudgement of God vpon sinners that doe make shipwarcke of faith and a good conscience Psal 81.11 12. My people would not heare my voyce and Israel would none of me So I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne Councels Whence he shewes that seeing they would not be reclaimed and reformed he suffered them to runne their whole swinge into all wickednesse Vse 1 Hence wee learne what a dangerous thing it is to giue entertainement vnto sin it is like to a shamelesse guest which if he be once inuited will be so hardy that hee will come againe vnbidden it is like the breaking in of water that can hardly be stopped we may see this in the example of Cain he was reprooued of God checked for his hatred against his brother and admonished to repent Gen. 4 8. But he hearkened not to the voyce of the Lord but hardned his heart and shead innocent bloud euen the bloud of his brother This appeareth in Iudas he entertained couetousnesse in his heart from couetousnes he fell to plot with the Pharises Mat. 26.15 from plotting he proceeded to practising in the end he brake out to treson against his Lord Master The like we may say of Saul That as he fell away from God step by step So did the Spirit of God forsake him For as amongst all the blessings that God doth bestow vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone made to bleede and brought to repentance and amendment of life Ezech. 11.19 So there can bee no greater curse laid vpon man then to haue a stony heart which eueyr day doth heape vp wrath against the day of wrath Exod. 9. Vse 2 Well aboue all things let vs beware how wee lie Continuance in sin most dangerous and rest in sinne Indeede I confesse the Lord might iustly condemne vs for the least sin we doe commit but yet he doth not so much dislike vs for sinning as for lying in sinne without repentance whenas we sinne and lie in sin then we wound our conscience then all grace will decay let a man trie himselfe When Dauid had done this euill committed adultery and murther and lay without repentance how was his zeale quenched how was his prayers weakened how was his heart cooled Note how was his conscience wounded Euen so do but try thy hart if thou hast committed some euil either by adultery whoredome lying stealing c. When thou hast done this how vntoward and dull shalt thou be in holy duties in prayer and praising of GOD and thou shalt finde euen a hell in thy conscience for the present Vse 3 Seeing it is so dangerous to lie in sin without repentance it is the very cut-throate of the soule and of all good things Oh then if we do fall as the best fall daily yet let vs presently recouer our selues presently repent and cry out with the Prodigal child Luke 15. Father I haue sinned against heauen and against thee And with Peter let vs hastily goe out and weepe bitterly and then we shall not so deeply wound our conscience nor draw downe Gods iudgements as when we lie and snort in sin securely without repentance The fourth Circumstance in the Title of the Psalme is the occasion wherefore this worthie Psalme was penned The occasioÌ„ wherefore this Psalm was penned which was this Nathans reprouing of Dauid for going into Bershaba of which story reade the second of Samuel the eleuenth and twefth chapters and you shall see both Dauids sinne and his repentance being reproued whence I pray you marke two things Dauids patience and Nathans holdnes Dauid was a mighty King a famous warriour yet when the Lords Prophet comes vnto him to reproue him he takes it patiently and most meekly endures it One would haue thought that Dauid should haue checked him and bid him holde his peace and bid him meddle with his equals But you see here though he were reprooued by Nathan a poore Prophet of God and that of a fowle sinne he most patiently endureth it Doctr. 1 Hence wee learne in Nathan and Dauid Ministers must reproue the greatest personagâ—s that the Prophets of GOD must not be afraide to reprooue the greatest Personages but they must lay open their sinnes Gods iudgements against them 1 Reg. 21. Elias reprooues Ahab Moses Pharaoh Paul Foelix Iohn Baptist Herod c. And so Marke 6. whatsoeuer thou art if thou wert as great a King as Dauid if the Lord send his Prophet to tell thee of thy sinnes thou art to take it as the Message of the Lord and not to storme against it And it is the thing which the children of God desire to haue their sinnes laied open and reproued Psal 141.5 Let the righteous smite me friendly and reprooue me for such smiting shall be good for me and nothing is more dangerous for Kings and great personages then to haue
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
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
to moue vs to the great liking and regard of this excellent Psalme for we will listen to the speeches of learned men their Counfells and Exhortations being wife graue godly and learned do much affect vs Loe then heere is a psalme penned by a most skilful Musition by a renowned King and worthy Prophet of God yea a man after Gods owne heart Now the person that wrote this Psalme should moue vs very much to the liking of the matter contained in this Psalme Ahab said of Micha he neuer prophecied good So Dauid the sweet-singer of Israel alwaies good The mercy of the Lord endureth for euer hee was loued of God the Annoyntment spirituall and te nporall doth verefie it Applauded of al both men and women Dauid hath killed his tenne thousands A man iustified of his enemies Thou art more righteous then I. Esteemed of his subiects Thou art worth ien thousands of vs. A man more learned then his teachers he was a Compound of vertues a man after Gods own hart yet no way caring for the vaine applause of man confesseth heere his sin casteth his Crowne at the Lambs feet with the 24. elders contented to giue glory to God so that he might find peace vpon earth Oh! what an excellent thing were this if Kings Nobles great men would imitate Dauid in this to call thēselues to account and to set downe their liues that so they might haue matter to praise God for his blessings to acknowledge their sins with Dauid Dauid then was the author writer of this Psalme yet Dauid reports the fault in himselfe as if some stranger had committed it He forgets as it were his owne people and his Fathers house setting all affection aside maketh a plaine declaration of his owne transgression A wise man saith Salomon will accuse himselfe Pro. 18. So doth Dauid not shrowding his head nor rūning into a bush as Adam did but writing his fault in his brow pointing with his finger at the transgressor vnder his owne name faith A Psalme of Dauid being reprooued by Nathan c. Penners of the scriptures set forth first their own imperfection And indeed this doth make greatly for the authoritie of the word of God in that the Penners of it do not sticke to set forth their owne fraileties imperfectiōs that God might haue the honour and man beare the deserued blame contratie to the manner of the Writers of this world that howsoeuer against enemies they speake all and more then all or extol their friends to the highest yet in them we finde few examples of laying open the errours of themselues especially when in any sort it may be concealed This course we may behold in the whole Scriptures 2. Sam. 11. Dauid hee recordeth his adultery and murder as here in this Psalme his repentance of thē Ionas his disobedience Ionas 1.3 Iob 3.1 1. Reg. 11. Num. 11. Note Iob his impatience the idolatry of Salomon the discontentednesse of Moses the fretting of Ieremy and the like Here we may see the wisedome of the Word of life here we may admire their spirites who to giue God the glory do reioyce in their infirmities and proclaime their owne follies and if wee would compare these Writers inspired of the Holie Ghost with the Workes and Writings of other men we must either shut our eyes or else acknowledge a great difference The third circumstance is the time when this excellent Psalme was penned and that is expressed The time when this Psalm was penned When Nathan the Prophet came vnto him Concerning the sense of these Wordes some men differ some thinke that Dauid being fallen lay in his sinnes a whole yeare without any touch of conscience and sound repentance for them But it is not like as others thinke that so worthy a man as Dauid was after Gods owne hart could lie so long in sin without all remorce and touch of Conscience For my part I take it that though Dauid could not be so stony and so steely-hearted or so benummed but must needs haue some griping and sting of conscience and no doubt his heart must needes smite him vnlesse hee had beene more vile then the vilest sinner So for all that he was not so humbled for his great and grieuous sinnes as he ought to haue beene till such time as Nathan the Lords Prophet came to rowze him vp by the alarum of Gods Iudgement denounced against him Wherin we may see 2. Sa. 12.1 First that a childe of God may both fall fowly and lie in sin a long time without repentance And secondly that the Ministery of Nathan is needfull to reclaime vs else we shall not onely sinne but lie and rot in them And indeede not so much the falling into sinne as the lying in sin wounds the conscience and procures Gods iudgements Doctr. 1 Hence we may gather first of all for our great comfort That it is the Lords mercie sometimes to let a man fall into sinne for as we build a wall the higher by casting the foundation deeper So the Lord by humbling his children oftentimes raiseth them vp As in a tempestuous winde trees shaken by the root in calme doe spread themselues the more So the childe of God hauing his roote shaken doth more strongly fasten himselfe in Christ Iesus The child of GOD may fall after he is called Doctr. 2 Note in Dauid a man after Gods owne heart that the true childe of God after he is truely and effectually called sanctified may very dangerously fall and sinne against God euen as Dauid did Gen. 37. So Iosephs brethren how did they conspire against him to sell him yea to kill him and lay a long time yea almost twentie yeares in that sinne before they were truely humbled for it How fowly did Peter fall though hee did not lie long in sin Mat. 26.70 Yea as Iob saith Iob 15. What is man that hee should be cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnes in his Saints c. And Pro. 20.9 Who can say I haue made my hart cleane All which testimonies of scriptures serue to confirme the trueth of this Doctrine that the best of Gods Saints in this life are oftentimes ouertaken by the policy of Satan and the frailetie of their owne flesh to commit great and grieuous sinnes Yea the dearest of Gods children sometimes are asleepe Matth. 25. The wise and foolish Virgins both slept but yet here is the difference the wise awakened arise out of their securitie the foolish prolong the time Oh then if Christ Iesus haue looked vpon vs as he did vpon Peter let vs looke on our selues If his Nathan be come let vs sleepe no more Vse 1 Seeing that Gods children may thus fall into sinne and lie in sinne so long a time although no man may hereby be imboldned to sinne with Dauid much lesse to lie in sin without
what a singular comfort is this to Gods children when they shall remember that the falls and slippes of such worthy men are recorded in Gods Booke And if this were not our faith would faile and we should euen vtterly despaire And as it was with Dauid so it is with all the godly if euer they felt the terror of an accusing conscience for sinne if euer they were displeased at themselues for offending a good and gracious GOD they will not then sticke to manifest their own shame and proclaime their owne follie with griefe of heart with the Leper in the Lawe Leuiticus chapter 13. and 45. verse I am vncleane I am vncleane that so they may procure their former peace from GOD and giue him glorie by their repentance as they dishonoured him by their sinnes So that where the Lord doth awaken the conscience all excuses are set aside and man is glad to disburden himselfe by confessing his sinne vnto the Lord. Vse 1 We learne by Dauids example not to bee vnwilling to doe that which may be for GODS glorie and the good of his church though it should be our vtter disgrace in the world Yea euen to shame our selues for euer so as God may haue his honour by vs alas We are so charie of our owne credite and so loath to shame our selues that we will not acknowledge our sins and infirmities thogh it might turne much to Gods glory but this let vs know that it is our duty to seek Gods glory and the good of his Church though we should euen for euer shame our selues to the world it is a shame to sin no shame to repent yea shame is the best fruit of sinne Rom. 6. neither is our shame increased by confessing our sinnes but rather diminished and taken away and yet so nice are we that wee are loath to acknowledge our sinnes without which there is no pardon of sinne Doctr. 3 From the persons that fell into this great sinne of Adultery The strongest may fall namely Dauid and Bershaba Dauid an excellent King and Prophet of God yea a man after Gods owne heart And Bershaba no common sinner but a woman of great name yea a religious woman as it appeareth wise Prou. 31. and discreete By this wee may see into how great sins the children of God may fall if the Lord leaue them but a little to themselues as wee may see in Noah Lot Dauid Peter and the like Vse 1 Seeing it is so Oh how should wee watch ouer our wayes Though thou beest the childe of God yet see how thou mayest fall if the Lord leaue thee but a while Pro. 4.23 O then countergard thy heart c. keepe it with watch and ward and looke vnto the casements of thy soule thy eares and thy eâ—es by them was Dauid ouercome what folly is it then in them who dare come into any company Note that dare looke pry into the beauty of women as though they were so strong that they were out of all danger to sin But art thou stronger then Dauid If not thou mayest fall Vse 2 Let all Ladies and godly women take heede let them looke on Bershaba a worthy woman and let them feare to giue any entertainement to lust and vncleanenesse for they may be sooner ouer-taken then they be aware looke vnto thy eyes and to thy company lest thou be poisoned by the company of vnchaste persons Yea it may admonish all men and women though neuer so sanctified chaste and religious to feare themselues and to cut off all occasions to vncleannesse as pride in apparrell dalliance euill company idlenesse and the like which be fore-runners of this sinne Vse 3 Lastly let no vncleane person man or woman make Dauid nor Bershabaes sinnes Note a meanes to embolden them or bolster them in vncleanenesse for if thou sinne because such sinned thou mayest perish in them this is not the end why their sinnes be noted in the Booke of GOD for to bolster vs in sinne But rather to admonish vs of our weakenesse to make vs watch lest we fall seeing such excellent ones haue fallen Oh then let vs imitate their repentance not their falls Psalme 51. VERSE 1. Haue mercy on me O God according to thy louing kindnes according to the multitude of thy compassions put away mine iniquities Now follows the psalme it selfe and it is a most excellent psalme to be learned of euery christian man and woman and oft times to be vsed for our comfort for it containes a most earnest prayer of Dauid that worthy seruant of God and renowned king 〈…〉 a Prophet of GOD and a man after his owne heart Wherein hee humblie doth acknowledge his sins vnto the Lord earnestly intreating for grace and fauor at Gods hands for the true pardon of them all and to be comforted againe by the gracious promises of God This Psalme may be diuided into 2. parts in the first part Dauid prayeth for himselfe vnto the eighteenth verse in the second part he prayeth for the church of God that the Lord would be fauourable vnto Syon his Church and build vp Ierusalem The maine thing which Dauid so earnest and so often prayeth for is mercy and fauour at Gods hands for the pardon of his sinnes and this Petition is repeated againe and againe ioyned with great affection and earnest desire of mercie confessing his sinnes vnfainedly and abhorring them Secondly Dauid prayeth vnto God for the worke of sanctification that the Lord would purge him and sanctifie him by his holy Spirit and renue his heart Thirdly bee promiseth to preach forth this mercy of God vnto others that his example shal be a meanes by GODS blessing to conuert them to make them afraid of sin and to comfort them that be fallen Fourthly hee sheweth the great abuse of outward Sacrifices and the outward worship seruice of GOD that if it be done by impure and impenitent sinners alas Esay 1.11 the Lord takes no pleasure in it but hates and abhorres it In the first verse we are to coÌ„sider First what is the thing Dauid begs namely Mercy Secondly the person of whom he begges it and that is of God Haue mercy on me O God Thirdly the maner greatnes of this mercy much mercy and great mercy because of his great misery the doubling of the petition shewes he praied with feeling and great affection Haue mercy on me O God As if he should haue said O my God I am a most vile and miserable sinner I haue committed very great and grieuous sinnes I stand in great need of thy mercy and therefore haue mercy on me in the pardon of my sinne Doctr. 1 Before a man can either craue for mercy Sight of sinnes the first stâ—p to repentance and begge the pardon of his sins he must haue the sight of them he must see the danger of them and finde himselfe to stand in extreame neede of Gods mercy Dauid he had
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
had offended his mercifull God â—nd louing Father it did torment and vex his conscience exceedingly so euery childe of God that truly repents of sinne he is more grieued for sinne because it offends God then for feare of shame or punishment As wee see in Dauid Psalme 119. I haue hid thy word within my heart that I might not sinne against thee The like wee may see in Ioseph Gen. 39. when hee was tempted to lewdnesse by his adultresse Mistresse his answere is worthie to be remembred of vs How can I doe this great wickednesse and sinne against God The wrong that hee should haue done vnto his Maister did not so much preuaile with him as that he knew he should sinne against GOD And the like may bee said of Peter Matth. 26. Who remembring how kinde and louing CHRIST had beene to him euen to pray to his Father for him when Sathan desired to buffet him That tolde him Matth. 16. That the gates of hell should neuer preuaile against him The looking backe of this his Maister wounded him to the heart that hee should sinne against him so cowardly to deny him Vse 1 Well seeing this is the nature of true repentance of godly sorrow and remorce of conscience for sinne that the childe of God is grieued for sinne because it displeaseth GOD his most louing and mercifull Father as in Ioseph Dauid the Prodigall sonne c. let vs labour to sinde our hearts thus affected that wee can mourne for sinne because it is sinne and offendeth GOD our louing Father though none knew of it nor could accuse for it nay although there were no hell nor Iudgement to condemne vs yet that wee sinde our hearts wounded for our secret sinnes for our close sinnes and hidden corruptions because wee know they offend our most gracious God and louing Father Let it be farre from vs to say with Pharaoh Exod. 5. Who is the Lord that I should be afraid to sinne Oh! know O man whosoeuer thou art that exaltest thy selfe in this manner to sinne with a high hand against the Lord That the Lord is as a consuming fire It is hee that drowned Pharaoh for all his pride Exodus 14. It is hee that made Ierusalem a heape of stones Matth. 29. It is hee that sent lice vpon Herod Actes 12. and fire vpon Sodome Genes 19. Learne therefore to know God aright And it will make thee quake and tremble to sinne against him Vse 2 This sheweth that most mens repentance is but counterfeit and vnsound for were it not for seare of shame and punishment they could be content to commit sinne to liue in sinne from day to day as Potiphars wise tempted Ioseph continually to sinne and vncleanensse Genes 39. alas shee thought not that GOD should see or beholde it But whatsoeuer thou arte vnlesse thou finde thine heart humbled for thy close and hidden sinne and secret corruption I tell thee thou art not truely humbled the veriest beast and Atheist that euer liued may confesse his knowne sins and in regarde of the shame and punishment be sory for them Exo. 20.17 1. Sam. 15. Matt 27.3 Actes 8.25 as Pharaoh Iudas Saul Simon Magus c. but heere is godly sorrow which brings repentance neuer to be repented of to be grieued for sinne though wee should haue neither shame nor punishment seeing it offendeth a gracious and mercifull God A simile as we see two children one is a naturall louing and duetifull childe and hee is loath to offend his father though he neuer corrects him because he sees his father kinde vnto him An other that is of a froward nature hee is loath to sinne before his father for feare of the whip and therefore out of his fathers fight he will play his prankes Doctr. 3 In that Dauid thus laies open his sinne A penitent person neuer excuses his sin though it was secret and doth aggrauate it wee learne that he that truly repenteth of his sinne will not excuse it mince hide and cloake it and seeke starting holes to conceale it But he will truely and humbly acknowledge it lay it open and make it manifest vnto God hee doth not blame the folly of the woman nor by any meanes seekes to hide his sin but laieth it open before the Lord Against thee haue I sinned so it is the manner of GODS children that doe truely repent to lay open their sinnes in the worst vilest maner to make them greater not lesser Vse 1 Well then this doth shew that those men are not truely humbled Note of a wicked maÌ„ neither yet haue truely repented that doe seeke starting holes for sinne I am not alone if I goe to hell I shall haue more company It is but the fashion and if I doe no worse then sweare by faith troth c. the Lord I hope will pardon me This excusing and cloaking of sinne is a signe of a naughty and dissembling heart that that man or woman is nor truly humbled as they should we see this in Saul he was so farre from aggrauating and increasing his sinne that he found out many excuses 1. Sam. 15. Matth. 15. The people did it and it was to offer Sacrifice So the wicked at the day of Iudgement are so far from confessing their sinnes that they excuse them so tâ—at it is a note of a wicked and gracelesse heart to excuse sinne to hide it and couer it Pro. 28.23 and he that â—oâ—n so shal neuer finde mercy Against thee Against thee only haue I sinned IT may heere bee demanded how Dauid could say that he had onely sinned against God Did he not sinne against Vrias his faithful seruant and louing subiect first in committing adultery with his wife and then in causing his innocent bloud to bee shed How then could Dauid say heere Against thee onely haue I sinned I answer First Dauid had sinned indeede against Vriah and that two maner of wayes first in his wise not in his goods for then perhappes hee might haue made amends but taking his wise out of his bosome as Nathan telleth him hee could neuer make a recompence when Abimelech a heathen King Genes 20. did ignorantly take Abrahams wise into his house when hee knew the same although he defiled her not gaue Abraham a large gift for satisfaction What satisfaction then might Dauid giue being not a heathen man but a Prophet of the Lord who witâ—ingly takes the wife of Vriah and defiled her Secondly besides his wife he taketh away his life also The Diuell could say Iob 2.4 Skinne for skinne and all that a man hath will hee giue for his life yet as precious as a mans life is vnto him Dauid addeth this iniurie to the former taking away his life also Againe Dauid sinned not onelie against the husband but against the Wife also corrupting her chaste minde and alluring her vnto follie And vnto this sinne committed against Vriah and his wife I might adde the sinne
be in danger of the iust and seuere anger of the eternall GOD And therefore let vs goe to GOD flie to him labour for reconciliation with him Object If any doe obiect it seemeth that wrongs done to men are no sinnes and to be repented of Answere I answere That followeth not For whether the wrong be done directly against God himself all the commandements of the first Table concerne God or indirectly against God and directly against our brother as al the sinnes of the second Table concerne our brethren yet insomuch as the Lawe of GOD is broken either in the first or second Table therefore the chiefest fault wrong is against GOD himselfe yet wee are not to thinke that sinnes done against men are no sinnes but that wee are to be humbled for them because in sinning against our brother we sinne against God whose Lawe we breake and therefore wee must restore foure fold wee must be reconciled to our brother and seeke to right wrongs done vnto him Thus much of the person to whom Dauid confesseth not to any masse-priest but to GOD alone who alone was offended who alone could pardon his fault Now in the second place wee are to come vnto the thing confessed namely his particular sinnes and impieties And done this euill in thy sight In the former words I haue sinned he spake more generall in these words he points out his particular and speciall sinne And done this euill adultery and murther in thy sight Doctr. 1 Marke what is that which most wounds Dauids conscience and troubles his minde not so much feare of shame and reproach in the world nor yet feare of punishment but his sinne his vile sinne is it that wounds him that galls him that doth kill his heart and grieues his poore soule Against thee Against thee haue I sinned as if hee should haue said O my God it grieues me exceedingly and wounds my heart that euer I should be so vile to sinne against thee my gracious and mercifull God I care not for the shame of the world or feare of punishment but my sinne my sinne is that which doth wound me and gripeth mee at the heart So that our lesson is this that the childe of God that truely repents nothing more grieueth him then sin because it is sinne and breakes the Law off he is more grieued for sin then either for shame or punishment Vse Well seeing this is true repentance to be grieued for sin and that more then all other things not for feare of shame or punishment so much as because it offends a mercrifull God and louing father le ts trie our repētance art thou grieued more for sin then any thing else because it offendeth God and displeaseth him and couldest thou mourne for sinne if there were no shame nor punishment hell nor iudgement it is a certaine signe of true repentance but alas those that can weep for feare of punishment and shame of sinne many times are nothing at all grieued for sinne in regarde of God whose most holie Lawe is broken And therefore their repentance is not sound Doctr. 2 Marke how Dauid doth not onely in general acknowledge his sinne Acknowledgemēt of particular sins required but he points out his particular euill and speciall sinne of close adulterie and murder I haue done this euill this grieuous sinne in thy sight Howsoeuer I laboured to smother and hide it yet thou wast an eye-witnesse and very priuy vnto it So then hence wee may learne that in true repentance there must be acknowledgement and confession of our particular sinnes and offences that we may say I haue sinned and done this euill in thy sight lying stealing drunkennes whooredome murder c. We must come to particular and speciall sins Dauid hee acknowledgeth his particular sins of numbring the people and of matching with the vncircumcised nations 1. Chr. 21.8 Ezza 9. And thus doe the people of Israell deale in their conuersion 1. Sam. 12.19 Pray for thy seruants to the Lord that wee die not for we haue sinned in asking vs a King Besides all our other sinnes So the Apostle Paul 1. Tim. 1.13 declareth there that many things troubled him yet this especially that hee had beene a blasphemer a persecuter and an oppressor not worthy to be called an Apostle This appeareth likewise by the example of the Iewes Actes 2. As also in the conuersion of Zacheus Luke 19. who hauing been a griper and anoppressor offered to make full restitution So that wee see it is a certaine note of true repentance to be touched with the feeling of a mans particular sins committed against God Vse 1 Seeing Dauid and all the seruants of God when they haue beene truely humbled haue repented and confessed their particular sinnes vnto the Lord this shewes most men and women haue not true repentance but onely the shadow of it Alas the vilest Atheist in the world a reprobate and one that shall neuer bee saued may confesse this in a generall and confused maner we are all sinners but if we will truely repent indeede wee must looke to confesse our particular sinnes to finde them out one by one and to acknowledge them vnto the Lord with griefe and sorrow and hatred of them but alas most men and women content them selues in generall termes to confesse they bee all sinners although they know not in particular wherin they haue offended yea if they be examined in particular they thinke they do keepe all the commandements of God But we must vncase our selues vncouer our particular sinnes if we would haue God to couer them with the bright robes of Christs righteousnesse If a sicke man come to the Physition and onely tell him hee is sicke and neuer shew him his particular griefe and disease that troubleth him and the manner thereof with all the circumstances belonging to the same he can neuer looke to be cured So likewise if we come to God the Physition of our soules and say only We haue sinned we can not assure our selues of pardon Our vnknowne sinnes we must therefore confesse generally but our knowne sinnes wee must confesse particularly as the Prophet Dauid here doth And done this euill So in the first booke of the Chronicles 21. I haue sinned greatly Because I haue done this thing that is numbring of the people So that wee see it standeth vs greatly in hand euen with griefe of heart to confesse our particular sins and to giue Sentence against our selues and to pray as for life and death for the pardon of them otherwise our repentance is as it were but in shew and for fashion sake which is neuer acceptable with Almighty God Vse 2 Seeing it is necessary in true repentance to finde out our speciall sins and particular euills and impieties we see that it stands vs in hand to be throughly acquainted with the Law of God for by the knowledge of the Law comes the knowledge of sinne and that man that hath
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
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
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
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
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
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
them mercy he should be vniust and deny himselfe and be no God Vse Well then let this prouoke euerie man to repent and turne to God for if thou doest bewaile thy sinnes and begge pardon thou maiest chalenge it at Gods hands vrge him with his promise and hee can no more denie thee mercy then hee can deny himselfe for he should not be iust in his promise if he should not pardon repentant sinners And this me thinks should be a wonderfull inducement to moue all sinners to repent seeing the Lord is true of his word and can nor deny thee mercie vnlesse hee should deny himselfe and so be vniust which is impossible for hee is true of his word VERSE 15. 15. Open thou my Lippes O Lord and my Mouth shall shew forth thy praise DAuid hauing sundrie â—mes prayed and preferred many requests to God for grace and mercie for pardon of his sins in the 13.14 verses he vseth a reason drawne frorn his thankefulnesse which he will shew vnto God in laboring to set forth his glory in beeing a faithfull and zealous Preacher of Gods mercie vnto other to draw them to God But heere in this 15. verse Dauid finding and feeling his mouth as it were stopped and his lippes tied vp by reason of his sins the feeling of Gods anger intreateth him to open his lips againe and to giue him matter of praise and thankesgiuing Open thou my lippes Sence of the words AS if hee should say O Lord I confesse that my sinnes and the great griefe I haue conceiued for them by the sence and feeling of thy displeasure hath stopped my mouth so as I am not able to preach thy mercie and to praise thee as I desire Now then I beseech thee Lord. to take from me that sorrow and extremity of grief pardoning my sins and receiuing me into fauour that I may haue matter ministred vnto mee to praise thy name for the pardon of my sins deliuer me from thy wrath and eternall damnation Doctr. 1 So long as the conscience doth accuse for sin Sin takes away the vse of the tong that man cannot speake as hee should and men are not assured of Gods loue in Christ poore soules they can not so much as once open their mouthes and moue their tongues and lippes to praise GOD with any sound comfort For how can a condemned man doe this that can find nothing but hell in his conscience and trouble of minde No the sin and griefe for sin and feare of Gods wrath will stoppe the mouth Let any man take triall of his owne heart and hee shall finde this true by his owne experience that the guiltinesse of sin and accusation of conscience for feare of Gods anger will stoppe a mans mouth so as hee shall not bee able to open his mouth with comfort to praise God Yea though a man bee elected called sanctified the deare childe of God a sound Christian yet when he shal fall into sinne adultery murder c. when the poore conscience is now vpon the racke he shall feele a hell for the present he shall find his mouth stopped so as where be could before praise God thankefully and comfortably and call on his name yea hee would be a meanes to stirre on others yet after the committing of sinne and accusing of conscience he shall find his lippes tied vp and his mouth stopped for the present time no power nor will to praise God No but this will sound often and lowd in thy eares Psal 50. What hast thou to do to declare my ordinance and to take my Name into thy mouth So that a poore sinner in distresse and feeling the conscience to accuse for some sinne and fearing Gods displeasure shall feare euen to name and mention the name of God Vse 1 Seeing this is the wofull and bitter fruit of sinne against knowledge and conscience euen to stoppe our mouthes and to tie vp our tongues so as we shall not be able once to open our lips to praise God with comfort How should this make vs exceeding afraid of sin to commit it to be afraid of offending God wounding our consciences so as we shall not dare to name the name of God Wee see they which be neare to the King or great persons if they know any thing that doth offend them so as they shall not indure in their presence they shall be carefull to shun and auoyd it Well sinne is of that nature that it will make vs afraide once to name the named God and ashamed to come before him and quake to call vpon him Vse 2 If thou canst now call vpon God with comfort and praise him cheerefully with peace of Conscience Oh make much of it and take heed of sinne and disobedience for that will be a meanes to stop the mouth of thy conscience and make thee that thou shalt not bee able to open thy lips to praise the Lord. Vse 3 Wee see heere that all the praises that wicked men offer vnto GOD they bee but as desperate songs of a condemned man as if one arraigned and condemned of treason should sing and make himselfe merry when he is at deaths dore it is but mad mirth Is any man merry Iames 4. let him sing Psalmes Is any man sad let him pray So then seeing wicked men liue in sin in danger of Gods vengeance hell damnation it were better for them to weepe and â—ring their hands as Howle and weepe yee rich men Iames 4.9 So if wicked men knew all and saw Gods vengeance hanging ouer them hell fire gaping for them and the deuill leading them blind-fold to the place of perdition they would change all their mirth into lamentation and mourning for so long as thou liuest in sinne without assurance of GODS mercy in CHRIST alas thou hast no power to open thy lips or to moue thy tongue to praise God Doctr. 2 If Dauid could not of himselfe open his lips to praise God No ability in man to performe any good but the Lord must vnlocke them by the key of the Spirit and put his finger into his mouth and say Ephata Hence we learne that it is not in the power of man to keep the Law of God to merit heauen and saluation by his owne goodnesse and merites for if a man haue not this power so much as to open his lips how much lesse to performe the whole Law and so to merit heauen and saluation No a man cannot of himselfe thinke a good thought but the Lord must worke both will and deed Vse 1 It serues to pull downe the pride of mans heart for by nature we are giuen to think well of our selues to admire our owne goodnesse and worthinesse our owne gifts as though we could do great matters and yet alas fooles that wee be we are not able to open our lips but by the help of God but if God haue giuen thee any gift or power to doe or
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