Dauids Repentance OR A Plaine and Familiar Exposition of the 51. Psalme first Preached and now published for the benefite of Gods Church Wherein euery faithfull Christian may see before his eyes the patterne of vnfeigned Repentance whereby we may take heed of the falling into sinne againe The second Edition profitably amplified by the Authour SAMVEL SMITH Minister of Roxwell in Essex LVKE 13.5 Except yee repent yee shall all perish LONDON Printed by NICHOLAS OKES 1614. ⧠TO THE RIGHT WORSHIPFVLL SIR RICHARD WESTON KNIGHT ONE of his Maiesties Iustices of Peace in the County of Essex SIR EDVVARD PYNCHON Knight Grace Mercy and Peace from IESVS CHRIST WHEREAS Right Worshipfull but a small and short remnant of dayes is alotted vnto euery one of vs to try the hazard and adventure of this world in Christs holy Merchandize I being subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous in this behalfe so to bestow all my possiblle endeuours and labours in this my Lord and Maisters Traffique as that neither I may returne vnto him with a Talent in a Napkin but may leaue behinde me some poore token and testimony of my loue and duty towards his blessed Spouse This hath caused me to take in hand this short Comment vpon the 51. Psalme or The Repentance of Dauid an elect and chosen vessell pronounced by the mouth of the Lord to bee A Man after his owne heart Where we may see the great weaknesse frailty of Gods Children Iob. 9.3 Psal 130.3 Psa 143.2 when the Lord shall but a little leaue them vnto themselues Our frailty appeares in this that we cannot perceiue the things that are of God if we cannot perceiue the good much lesse can we do it yea so that if the Lord should looke straightly what is done amisse who should bee able to stand If the Lord should enter into iudgement with vs none could in his sight bee iustified If Moses the faithfull fell into infidelity Dauid the holiest became prophane Salomon the wisest committed so great follies and Peter the louingest denyed his Maister If the Saints and deere friends of God haue fallen before our eyes let vs lay aside trust in our owne strength not taking their falles to bee our standing but rather by them to measure our selues and the guilt of our sins gathering as it were the whole Lyon by the paw Let vs rise with them by repentance let vs sorrow with them for our sinnes and that because Christ all perish Luk. 13.5 And that we may with Dauid repeâ—t and turne vnto the Lord. Rom. 2. Consider his Mercies in forgiuing Gen. 39.9 Rom. 2.5 Esay 26.9 Luk. 3.14 Psal 90.12 his Benefits in giuing his Patience in forbearing his Iudgements in punishing the Word preached Sinnes committed and that Few shall be saued the shortnesse and vncertainty of life the certainty of death Pray we cannot vnlesse wee repent and perish we shall vnlesse we repent but blessed shall wee be if wee repent Now because this Psalme is a most blessed Psalme of true and vnfeigned repentance I made choyce of it to treat of in my Cure neuer intending that these weake exercises should come to the publique view of the world But being at last ouercome by the earnest requests of diuers godly and well-disposed Christians to yeeld my consent to the publishing of this worke And considering that in this writing Age of ours amongst the number of bookes without number no man hath wholly trauelled herein in our tongue that euer came to my hands for then I should haue denyed my Pen this honour and withall how many a desperate sinner and ignorant soule hath been imboldened to sinne by Dauids example neuer looking into his repentance How he watered his couch with teares and how he sate well-a-daying his griefe of heart and cryed againe and againe and still againe for mercy and pardon at Gods hands ere he could be assured of the pardon of them These considerations striuing and struggling so long within me vntill they had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their owne infirmities I was thereby at length drawne to this bold hardy resolution as to commit it to the Presse and so to the eyes of them whose great and sharpe censures I haue euer with trembling thought of heretofore and euen now would shun them with all willingnesse And here I present vnto your Worships this poore Talent of mine as to whom of right it doth belong for Precedens beneficium sequatur officium Which may it please you to accept at my hands as at one that wisheth all happinesse to you and yours in the Lord your worships acceptation shall be my sole satisfaction The bond of my duty hath this onely bound of my hope humbly crauing that your fauorable wisedomes would supply the wants of this thing and that this so simple a gift may bee accepted of you rather for my good meaning and the end wherefore I do it then for the value of the thing it selfe hauing an eye to the matter not to the maner for my desire is not to bee seene in the high and intricate questions of mans wisedome but in the basenesse and simplicity of the Gospell that it may appeare in the power thereof Thus as God hath ioyned you both in the neerest societies so pardon me this boldnesse who haue ioyned you together in this Dedication The God of Heauen giue you both that blessing of blessings which if Ierome say true few men haue that you may transire à delicijs ad delicias go on from grace to grace and bee a long time happy in this life and for euer happy in the life to come Roxwell this 26 of Nouember Your Worships much bound and in all Christian duties to be commanded SAMVEL SMITH To the Christian Reader Grace and Peace CHristian Reader seeing the burthen of the Ministry is this To pluck Men out of the Kingdome of Sathan and to bring them to the liuing God surely then it is the duty of all those that haue taken vpon them this holy calling to helpe forward this worthy worke And to this end I entertained my spare houres in the time of my long sickenesse when I was not able to performe my duty in the Congregation of my charge in publishing this short exposition of the 51 Psalme to the view of the world not for vaine-glory or for any good conceit or opinion that I haue of the same or of my selfe as he knoweth that knowes all things but chiefly for the honour of God that if it please the Lord to giue a blessing sinners euen such as sit in darknes and in the shadow of death might be moued to repentance It is an opinion of carnall men who remaine vnder Sathan and his dominion as
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
claw-backes and flatterers who can wincke at their sinnes O! how had it beene with Dauid if the Lord had not sent Nathan to reproue him Vse 1 We learne hence in what a wofull estate and condition those men and women are in that want a faithfull Minister they liue in blindnesse and darkenesse wanting the ordinarie means of life and saluation They haue not the words of eternall life Iohn chap. 6. verse 68. which are the power of God to saluation Rom. 1.16 and therefore are neare vnto destruction It was a fearefull curse when God said to the Apostles Mat. 10.5 Goe not into the way of the Gentiles and into the Cittie of the Samaritans see that ye enter not And to the same purpose the prophet Amos speaketh in his 8. chapter 11 12 13. verses Beholde the dayes come saith the Lord God that I wil send a famine into the land not a famine of bread nor thirst of water but of hearing the word of the Lord And they shall wander from Sea to Sea from the North euen vnto the East shall they run to and fro to seeke the word of the Lord but shall not finde it O that we could consider of these things and lay before our eies what danger it is to want the preaching of the word that thereby wee might learne to bee thankefull for GODS mercy towards vs to be mooued to pitty the desolations of so many of our poore brethren as also to feare the taking of it away from our selues for our vnthankefulnes Great are the plagues and horrible are the ruines of the Church in many places Oh that we had harts to mourne for it and to pray the Lord of the haruest to thrust foorth Labourers into his haruest Vse 2 And surely this is a great plague and iudgement commonly waiting vpon great men that they finde few or none that dare admonish them of their faults or tell them of their offences and so many times are suffered to runne on still in sinne to their finall destruction And therefore let vs account it as a speciall blessing sent vnto vs of God where wee haue some godly Nathan by whom wee may see what is amisse in vs. Wee can giue such a man thankes that will tell vs of some spot in our faces or blemish in our garments And shall wee enuy or maligne him that will discouer vnto vs the spots and blemishes of our soules which doe more soile vs and defile vs then all the blemishes of the body The Prophet Dauid when as hee had now fouâ—d the benefite of a godlie reproofe being reproued by Nathan the Lords Prophet saith Psalme 141.5 Let the righteous smite mee for that is a benefire and let him reprooue me and it shall be a precious oyle that shall not breake mine head And to this end speaketh Salomon Prouerbs 9.8 Rebuke not a scorner lest hee hate thee But rebuke a wise man and he will loue thee The correction of a friend is as the Rod of a Father the end is not to destory but to saue not to ouerthrow but to deliuer from death Vse 3 This condemneth the spirit of pride in most men and women for in these dayes it is come to passe that great personages if Nathan doe tell them of their sinnes of their excessiue pride idlenesse vanities vncleanenesse and the like Oh these hot fellowes are not for their humour they cannot away with them euen as Herod in Markes gospel 6.20 though otherwise hee did reuerence Iohn yet when hee came to tell him of his incest and filthy life then hee must loose his head for it And as Achab said of Micheas I hate him for he neuer prophesieth good vnto mee He is alwayes threatning mee and telleth mee of my sinnes and Gods iudgements So in these dayes Nathan is the odious man of the world men can not brooke this to haue Nathan so busie to meddle with mens sins but men would faine be foothed and dawbed with vntempered morter But if the Lord loue thee hee will fend Nathan to thee to reproue thee for thy sinnes and if thou canst not finde thy heart willing to heare Nathans reproofe as Dauid did it is because thy heart is naught and it is a signe that God will reiect thee and destroy thee Vse 4 Hence we learne how to esteeme of a faithfull Minister namely as the seruant of God Which if it be then Moses must not bee murmured at when he speakes freely and roughly And if Micha resolue of faithfulnes saying 1. Reg. 22. As the Lord liueth whatsoeuer the Lord saieth be it good or euill that will I speake Why should he be hated and fedde with the bread and water of affâ—iction Is it not a reasonable plea and ful of pacification in ciuill messages I pray you be not angry with me I am but a seruant yet when Ieremy the prophet shall say Of a trueth the Lord hath sent me Ierem. 26.15 his feete shall neuerthelesse be fastned in the stockes Nay this consideration should not onely bind men to peace from touching and doing the Lords Prophets harme but also vrge them to haue them in exceeding honour at least for the workes sake which is the Lords who doth acknowledge them co-workers with himselfe 1. Cor. 3.9 Last of all this may serue to reprooue those that beare the office of Nathan yet haue the word in respect of persons who dare not doe their dueties but are afraid of mens faces They would be counted the Embassadors of GOD but they are afraid to doe their Maisters message Let such learne here of Nathan who feared not the maiestie of a King but was faith full in his office Let such learne of Iohn the Baptist who did not shrinke backe but was bold to tell Herod that it was not lawfull for him to take his brothers wife We must not be dastards and faint-hearted souldiors to fight the Lords battell but first be sure wee haue a good warrant out of the word and then go boldly into the field feare not to looke the enemy in the face We are not our owne messengers to doe our owne Embassage but the Embassadors of the eternall GOD when he hath once put his word into our mouthes we must go to those that hee hath sent vs And whatsoeuer he commandeth vs that must we speake Ier. 1.7 8. When God sent forth Ieremy to preach hee armeth him thus Be not afraid of their faces for I am with thee to deliuer thee saith the Lord. Thus hee armeth Ezechiel Ezec. 3.8 9. I haue made thy face strong against their faces And thy forehead hard against their foreheads I haue made thy forehead as the Adamant and harder then flint feare them not therefore neither be afraid of their lookes for they are a rebellious house Doctr. 2 Then hence wee learne that the most effectuall meanes to wound mens consciences for sinne Men must becharged with their speciall sinnes is to charge them with their speciall
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
before God yet it is impossible to hide it from the al-seeing eyes of the Almighty Dauid had committed adultery closly hee had laboured to hide it couer it by marrying Bethshaba the wise of Vrias but yet alas all his shiftes and cunning fetches could not hide it from GOD he saw it and obserued it and now Dauid confesseth the same Against thee Against thee The like wee shall see in Iosephs brethren when they solde him into Egypt Genes 37.1 Reg. 21. Reu. 2.18 Psal 139. Be as thou seemest so in Iesabel in putting Nahaoth to death so in these dayes men be cunning to commit adultery closly in the twi-light in the darke corner in close and secret maner to lie steale deceiue commit adultery fornication all vncleannesse But poore soules they doe deceiue themselues Or seeme as thou art for thou canst not hide thy sinnes from GODS all-seeing eies night and day is all one to him Yea the Lord doth search the very heart and reines Vnderstanding our very thoughts long before 1. Reg. 8.39 The Lord sercheth al bearts and vnderstandeth euery worke of the minde Againe Psalme 139.2 Thou knowest my sitting downe and my rising vp Thou vnderstandest my thoughts long before There is not a word in my tongue but thou O Lord knowest it altogether And surely when this perswasion taketh place that the Lord is present euerie where and sees all things there doth religion conscience and obedience beginne in that man for hee that hath the Lord alwayes before him will not greatly fall Psalme 16.8 Hebr. 4.13 For the Lord will find out euery transgression though neuer so secretly concealed which may teach vs in all things to keepe faith and a good conscience for although we may delude men yet we cannot deceiue the Almightie Vse 1 This condemns the extreame folly and madnesse of men and women Follie of sinners described who if they can hide their sins from men they care for no more And therefore doe they labour to commit them closely and cunningly but vse all thy skill cunning and pollicy yet thou canst by no means hide thy sins from the cleare sight of God Thou maiest lie Note dissemble and deceiue so closely that no Man nor Angell can detect thee thou mayest commit Adultery in the darke and vnder a Canopie so as no man liuing shal be priuie to it thou maiest steale when none can see thee but all this while Hebr. 4.13 remember that thou standest naked before GOD hee sees thee his all-seeing eyes like a flame of fire pierceth into thy heart and intrailes many men like Gehezi when they haue sinned can wipe their mouthes smoothely and demurely say Thy seruant went no whither But let them remember euer that it is impossible to hide their sinnes from God though they may couer them from men But of this heere-after Vse 2 This Doctrine may serne for an excellent preseruatiue against all secret sinnes for this is the cursed nature of man to abstaine many times from actuall sinnes onely for shame or feare of punishment which otherwise would make conscience of no sinne Oh that such men would remember that though they be out of the sight of men yet they bee in the presence of the Almightie hee sees them and beholdes them euen in the darkest night and in the secretest corner his eyes are like to a flame of fire Reuelat. 2.18 And although men may bleare the eyes of men yet they cannot bleare the eies of the Almightie It would bee an excellent meanes to bridle them and to keepe them from many horrible sinnes which otherwise they would commit For the Lord looketh narrowly vpon vs and searcheth very strictly into vs wee can not haue the least vncleane thought within vs but hee which is most pure doth see and beholde vs hee could discouer Iudas his hypocrisie and therefore called him a diuell He sees againe Nathanael his sinceritie and therefore pronounceth him a true Israelite in whom there was no guile So that they that commit sinne in secret hee that sees in secret will one day reward them openly When Cain Gen. 4.5 brought vnto GOD an Oblation of the fruit of the ground hee had no regarde to him nor to his offering because that the Lord saw the secret hypocrisie of his heart And this is the reason that Dauid vseth to perswade Solomon his sonne to haue a care to learne and to practise the will of God 1. Chron. 28.8 And thou Solomon my sonne know thou the God of thy Fathers and serue him with a perfect heart and with a willing minde for the Lord searcheth all hearts Doctr. 2 When as the Prophet Dauid repeateth the words What sorrow it is that accoÌ„panies repentance The person whom he had offended Against thee Against thee heere marke the extreame sorrow and griefe of Dauids heart that he had sinned against his merciful God what was it that so grieued his soule The shame of his sinne could not for that was not knowne but to GOD onely neither feare of punishment for what man durst be so bolde as to call him to account but that hee had beene so vile and wretched to sinne against his most louing God Dauids sin aggrauated this was the thing that made his heart to bleed which must teach vs all this lesson that whensoeuer we fall into any sin this consideration aboue all other should sinke deepest into our hearts namely the consideration of the person whome we haue offended and that not simply against man but against GOD himselfe And this sin of Dauid is aggrauated in diuers respects First Nathan telleth him that Almightie GOD had giuen him that Kingdome 2. Sam. 12. and the Wiues of his Lord and if that had beene too little hee would haue giuen more 2. Sam. 12. Secondly that Dauid man whom God had so honoured that had taken him from a sheepe-folde and gaue him a Scepter which by his mightie power made him escape the hands of all his enemies and had graced him with the gift of his Spirit Who had made so great proceedings in Religion and the worship of GOD it could not but cut him and wound him at the very heart that he should so fowly fall Thirdly in that his example should bring a great slaunder to the Church of God and open the mouthes of the vncircumcised Philistims to reproach them and reuile them as we see in Shemei Fourthly in that he had by his sins laid open the Church and people of GOD to his iudgements to plague and punish them True note or â—penâ—ance Now from this practise of Dauid we learn that which I taught before namely that the children of God are grieued for sinne because it offends and displeases their mercifull GOD Dauid needed not to haue beene so much troubled for his sin eyther for shame for it was not knowne but to God alone or punishment for none could call him to account but that â—ee
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
alone presently it falles with the least puffe of winde so doe wee And therefore let vs not relie too much vpon our owne power as Peter did and fell but feare our weaknesse and suspect our selues and pray the Lord to hold vs and not to leaue vs to our selues for then there is no sinne so fowle into which wee will not easily plunge our selues And yet if the Lord leaue vs to fall into some great sinne against knowledge and conscience let vs not despaire or thinke wee haue sinned against the holy Ghost as it is the diuells vsuall temptation to perswade a Christian that hee hath sinned against knowledge and conscience and therefore against the holy ghost and that God hath no mercy for him and to that purpose hee abuseth one especiall place Hebr. 6.4 5 6. For it is impossible that they which were once lightned and haue tasted of the heauenly gift and were made partakers of the holie Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentance By this place and such like the cunning Diuell labours to bring the children of God to dispaire if they commit sinne after they be called and inlightned because they sinne against knowledge and conscience But that the children of God may sinne and commit some great sinne and euill against knowledge and conscience after they be inlightned and effectually called and sanctified appeareth in Abraham Sara Dauid Peter c. and daily experience proueth it and therefore all sinnes of knowledge and against conscience are not sins against the holy Ghost but in that place he speaketh of such as of desperate malice and set purpose sinne against the holy Ghost and wholy fall away and abandon all Religion and renounce Christ and his Gospel and therefore the holy Ghost saith not onely if they fal but if they fall away that is euen cut themselues cleane off from Christ Againe that they sinne wilfully euen desperately persecuting Christ in his members and crucifie the Lord of glory and make a mocke of him trample vnder foote the sonne of God and accompt the blood of the New Testament as an vnholie thing and dispite the Spirit of God now none of all these did befall Dauid Peter or any elect child of God who though they sin of knowledge against conscience yet doe they mourne and are grieued for it and it is for feare or by the continuall instigation of the diuell and strength of his temptation or in haste and of weakenesse but afterwards they do grieue for it and desire nothing more then to repent and to be reconciled to GOD which they cannot doe that sinne against the holie Ghost Doctr. 2 Wee learne that heauenly wisedome and sauing knowledge which worketh on the heart Heauenlie wisedome is the proper gift of Gods spirit and conuerteth the soule is the proper worke and gift of God alone by his Spirit Thou O Lord hast by thy Spirit taught me wisedome in the secret of my heart enlightning and giuing mee a heart to know thee All the elect shall be taught of â—od Againe the Lord promiseth To make all her children the Scholers of God Iohn 6.45 Esay 54.13 And hee will be their Master and Teacher so that it is manifest that God alone is the Schoolemaister who doth teach by his Spirit true and heauenly wisedome sauing and sound knowledge in the heart God teacheth his wisedome two waies And this teaching of God containes two parts First the enlightning of the mind Secondly the bowing of the heart First the Lord doth by his Spirit which is the eye-salue Reue. 3.9 1. Cor. 2.10 annoynt our eyes and cleare our mindes and maketh vs able to vnderstand his will in his word by nature alas we cannot know his will for The naturall man perceiues not the things that are of God for they bee foolishnesse vnto him and euen as the cleare Sunne is vnto a blinde man so is the word to vs by nature we vnderstand nothing to our good Secondly the Lord teacheth wisedome in the secret of the heart when he bowes the heart to obedience of his will so the Lord opened the hart of Lydias to attend vnto the preaching of Paul Acts 16.14 Vse 1 Seeing it is GOD who teacheth wisedome and sauing knowledge we must labour to become his Scholers and disciples we must be willing to learne of this Master to come to his Schoole where his Word is taught and intreate him that hee will teach vs his will and teach vs wisedome in our hearts Dauid Psalme 119. in many verses hath it Teach mee thy word O Lord and I will keepe it euen vnto the end and as for such as scorne to haue GOD for their Schoolemaster to come to his Schoole to be taught of God all their wisedome if it were as great as the wisedome of Salomon or Achitophel it is but follie with God Vse 2 Seeing God that is our spirituall Schoole-master he teacheth not only the eare or the tongue but he teacheth the heart in the secret of the heart and affection by moouing and bowing them to obedience this sheweth that most men are not taught of God for all the knowledge that they haue of God and his word it is onely in words lipp-knowledge and knowledge in the tongue to talke of God to discourse and commend Religion but it neuer commeth to the heart and intrailes to humble them to enlighten the minde truely to conuert the soule to bow the wil and affection to obedience Well know this that all thy knowledge and wisedome can not doe thee any good vnlesse it be in the heart vnlesse it bring foorth obedience to the will of GOD and therefore prooue thy knowledge whether it hath humbled thy heart moued thy affection to obey the will of God to keepe his Commaundements for it thy heart runne after sinne and thou art not purged nor bettered nor reformed in heart and life alas thy knowledge is but carnall and wil neuer saue thy soule And this serues to cut the combs of many vaine hypocrits and dissemblers who because they can talke and discourse of matters of religion and commend the Preacher they do thinke themselues iolly fellowes and good Christians But I say vnlesse the Spirit of God teach thee wisedome in the secret of thy heart by bowing it to obedience and reformation all thy knowledge it is but a carnall and fleshly knowledge which may befall a reprobate Paul shewes vs how we may vndoubtedly know whether we be taught of God or not If any man loue God he is taught of God 1. Cor. 8.3 so that by our vnfained loue of God which will appeare in keeping his commandements and doing his wil we shall know whether we be truely taught of God And he that hath not the loue of God nor care to keep his Commandements that man let his knowledge bee neuer so
yea if the Son of God which had no sinne take but our sinnes vpon him he must be punished the Iustice of GOD will ceize vpon him And the reason of this is manifest because God doth so hate sinne that he cannot winke at it in any man Vse If the Lord do so sharpely and seuerely punish sin in his deerest children whom he loues best Oh! then what will he do vnto those that are his enemies If to the greene Tree what to the dry 1. Pet. 4.17 Ier. 25.29 If Iudgement begin at the house of God Oh! then what shall be the end of those that obey not the Gospell of God If God do so seuerely handle his owne people then much more the wicked May reioyce Doctrine Pardon of sin brings true ioy HEnce we learne that there is wonderfull ioy and gladnesse in the hearts of those who haue the pardon of their sinnes it is matter of endlesse comfort to feele the loue of God in a mans soule to know God to bee my gracious Father Iesus Christ to bee my Redeemer and the Holy Ghost to be my Comforter it is matter of endlesse comfort Psal 32.1 Blessed is hee whose wickednesse is forgiuen and whose sinne is couered Againe Rom. 14.17 The kingdome of God stands not in meat and drink but in righteousnesse peace and ioy in the Holy Ghost Vse 1 Wee learne hence that such as continue in any knowne sinne vnrepented of cannot looke for peace from God for where goes sinne there goes the curse Esay 48. There is no peace to the wicked God doth euen wage war enter into a combat against all impenitent sinners This the Prophet speaketh Psal 7. God doth whet his sword bend his bow and make it ready against the wicked And therefore if we want this and haue not the feeling of Gods loue and assurance of his mercy for the pardon of our sinnes Oh then let vs labour for it vse all meanes to attaine vnto it pray for it begge for mercy and giue no rest vnto thy soule till thou hast it and if thou hast it Oh then make much of it loose it not though thou mightst gaine a Kingdome for all the world will not affoord one dram of ioy and comfort without it and take heed of sin which will driue it away dim it and damp it and depriue vs of the feeling of it Vse 2 Wee see that vngodly men doe offer great wrong vnto the children of God Oh! say prophane beasts and Atheists these professors these Puritanes they are alwaies heauy and dumpish there is no comfort no ioy no mirth in them they are alwaies sad and heauy Thou lyest like an Atheist they haue more sound Ioy and Christian Mirth in one houre then the cursed Athiests of the world haue in a yeare yea who should bee merry if the children of GOD be not merry Who can reioyce more then hee that is the childe of God that feeles Gods loue in his soule Rom. 8.1 is a member of IESVS CHRIST and to whom there is no feare of condemnation It is true indeed in regard of our sinnes and euils wee haue cause to mourne and lament yea to weepe if it were possible teares of bloud but in regard of Gods mercy in that wee bee reconciled to God deliuered from Death Hell and Damnation by the death and merites of IESVS CHRIST in whom we beleeue we can be merry yea reioyce in all estates in sicknesse as well as in health in pouerty as plenty in prison as in liberty Looke on Peter in prison Paul in his chaines whereas wicked men haue onely a carnall and worldly ioy in their friends riches honors pleasures and delights if these be gone and lost all their ioy lyes in the dust then they be dumpish heauy and sad no ioy then no reioycing but a knife an halter a pond So that by this wee see a cleare and notable difference betweene the ioy of wicked men and the ioy of Gods children the ioy of wicked men it is carnall and worldly and earthly the ioy of Gods children is spirituall inward and heauenly theirs is onely in time of prosperity but the ioy of Gods children is durable permanent lasting for euer in life and death whereas the ioy of wicked men ends in death if not before VERSE 9. 9 Hide thy face from my sinnes and blot out all mine iniquities Dauid can no way haue peace till his sins be pardoned IN these words Dauid doth the third time renue his former petition and suite vnto God for the pardon of his sins as one wonderfully amazed and cast downe in the sense and feeling of Gods anger for his sinnes Parts of the verse And the request hath two parts First because hee had prouoked the Lord to anger and was in danger of his displeasure he intreates him to hide away his angry countenance from beholding his sinnes As if hee should haue said ô Lord I haue committed great and greiuous sinnes in thy sight and giuen thee cause to bee angry with mee but Lord I beseech thee cast away my sinnes out of thy sight looke not on them neither call them to account but put them cleane out of minde Secondly he intreates the Lord to blot them out of his book of remembrance alluding to them that keepe a booke of debt who write all downe that is owing vnto them and in token all is discharged blot and crosse the booke So he requests the Lord to crosse the booke of debt because he was not able to pay the debt therefore he requires that he would in the bloud of CHRIST bee content to blot the booke When as Dauid praies to GOD that he would turne away his face that is that he would not call his sins to mind to punish them Doctr. 1 Gods anger most fearefull to the godly but forget and forgiue them and as it were cast them behind his backe as men vse to do with things they will not remember Hence wee learne that there is nothing so fearefull to a poore distressed sinner as is the terrible anger and frowning countenance of the most righteous God 1. Cor. 10.5 Psalm 5.5 Psal 45.7 which if a man beholds and seeth the Lord to frowne vpon him it is impossible that all the creatures in heauen and earth should giue him any comfort no Dauid a King being in danger of his iust anger for sin could haue no ioy nor comfort till hee was reconciled to GOD and did behold his louing countenance turned towards him in and by the meanes of IESVS CHRIST And no maruell though the Prophet intreate the Lord to turne away his angry face for the anger of God is most terrible yea more heauy then if a Mâ—lstone yea heauen and earth should bee laid vpon a mans soule for as Paul saith Rom. 8.31 Heb. 10.30 Math. 5. if God be with vs who can be against vs so if hee bee against vs who can be with
or a Citty when the walles be battered 3 Wee must with Dauid pray often and earnest vnto God to renew a right spirit in vs. VERSE 11. 11. Cast me not from thy presence O Lord and take not thy holy Spirit from me IN the former Verse Dauid hath put vp sundry requests and petitions vnto God for grace and mercie for the pardon of his sinnes The meaning of the words Now this eleuenth Verse containeth in it an earnest Deprecation wherein the Prophet intreateth the Lord to turne from him two fearefull iudgements and grieuous punishments which hee had deserued for his sins for first what greater misery can befall the child of God then to be cast out of Gods presence loue and fauour Secondly what greater plague to a distressed soule then to be depriued of Gods blessed spirit whereby alone we we are guided comforted and without whom we can haue no comfort nor euer doe any good thing but shall be carryed of our owne lusts head-long into all sinne and wickednesse Dauid alludeth to the iudgement of God vpon Saul Now against both these Dauid prayeth vnto the Lord in this verse and herein he alludeth to the iudgement of God vpon Saul who was his next predecessour and King ouer Israel whom the Lord cast off and did vtterly reiect from being King ouer his people 1. Sam. 15.26 because hee did reiect the Lord and cast off the commandement of GOD and would not obey his voyce and therefore the Lord tooke his Spirit from Saul and gaue him an euill spirit to vexe and torment him and both these Dauid heere prayeth against that God would shew him mercy and not deale with him as hee did with Saul though hee had sinned grieuiously yet that he would rather humble him by some other meanes and not in his iust iudgement to cast him off and reiect him nor take his holy Spirit from him Cast mee not away AS if hee should haue said ô Lord howsoeuer I haue sinned grieuously yet I pray thee deale not with mee as thou didst deale with Saul that wicked man to cast me off and reiect mee from being King and Ruler of thy people Nor take thy holy Spirit from mee whereby I am enabled to do thy will By the presence or face of God is meant the loue and fauour of God and therefore Dauid intreateth the Lord that he would not thrust him cleane out of fauour and depriue him of his loue Doctr. 1 Hence we learne that it is a wonderfull and fearefull Iudgement for a man or woman to bee cast out of Gods fauour from his presence The pleasures of sinne are deere bought so as hee shall shewe no fauour to vs but his disfauour and heauy countenance it is a very heauy and dolefull case It is said of Cain that God cast him out of his presence and that was the height of Caines misery Gen. 4. so the Lord cast off Saul from being King ouer Israel As the fauour of God is life so his disfauour is present death and as in the presence of God is fulnesse of ioy and pleasure for euermore so in the want of his presence is there nothing but woe and misery yea it is a steppe to eternall death Neither is there any misery which the childe of God doth feare more then this to bee forsaken of the Lord and to bee cast out of his fauour Vse 1 Seeing it is so great and fearefull a Iudgement to bee cast out of Gods fauour and gracious presence Their madnesse discouered that make light of Gods fauour Oh what mad men bee they that make so light of Gods loue and fauour that will for the gaining of a peny or the inioying of an houres pleasure loose the loue and the fauour of God Mat. 16.26 for euer depriue themselues of his glorious presence and plunge themselues into euerlasting woe and vengeance with the deuill and his Angels Vse 2 Seeing the inioying of Gods presence is so sweete and comfortable and to bee depriued of it is so grieuous and terrible how should wee vse all meanes to get into his fauor if wee want it to keepe it if wee haue it In thy presence is fulnesse of ioy and in thy light wee shall see light And because sinne thrusts men out of Gods fauour and separates betweene God and men aboue all things take heed of sin auoid it and shun it as the bane and poyson of our soules For the better opening and vnderstanding of this verse wee must discusse two great â—nd weighty questions which being well considered will make much for the clearing of this text Two obiections The former is this when Dauid intreates the Lord not to cast him out of his presence that is his loue and fauour whether a man elected and in the fauour of GOD as Dauid iustified and sanctified may loose the loue of GOD and fall away to become a reprobate and cast-away and so finally to perish The other question is seeing Dauid praies the Lord not to take his holy Spirit from him whether the sanctified gifts and graces of Gods holy Spirit may finally and totally bee lost and taken away These questions both be defended and affirmed by the Papists and their followers who hold that a man truely elected called iustified and sanctified and in the fauour of GOD may fall away and perish Wee hold the contrary that a man once in the fauour of God elect called iustified and sanctified cannot finally perish not cleane bee bereft of the sauing graces of the holy Spirit Now because these two questions be points of great moment and on which all our happinesse and comfort doth hang and depend therefore I will stand a little to proue them by testimonies of Scripture with reasons and arguments drawne from the written word of GOD and remoue some obiections of the Papists against the certainety of our perseuerance in faith to the end First that place of Ieremy where the Lord comforts his Elect and chosen people is most pregnant for this purpose Ier. 31.3 Yea saith the Lord with an euerlasting loue haue I loued thee and therefore in mercy haue I drawne thee So that it is manifest hence whom God loues once in Christ hee loues for euer and there is not time when he can be said not to loue them For as much as hee loued his owne Ioh. 13.1 that were in the world vnto the end hee loued them Where our Sauiour CHRIST to comfort his Disciples tels them that God the father loues them that bee members of IESVS CHRIST euen vnto the end and his loue shall neuer faile them The gifts and calling of God are without repentance Rom. 11. Now then vnlesse a man will say that GOD doth repent of his calling and electing men to eternall life it must needs follow that they cannot perish whom God cals and meanes to saue and our Sauiour CHRIST saith plainely that it is impossible
soule So as hence wee learne that there is no true ioy in any other thing in the world but onely in the mercy of God and the saluation of our soules Phil. 3.8 Luk. 10.20 And indeed what other ioy can there bee for though the Lord should giue vs all things which hee hath made aboundance of the things of this life yea though with Dauid wee might command a kingdome yet vnlesse with all wee haue this comfort that wee are at peace with God and haue our sinnes pardoned alas they would all proue vnto vs as Iobs friends Miserable Comforters But poore soules many know no other ioy but such as arises from temporall things gold siluer c. wherein they differ not from beasts which haue their delight as well as they in those things which are agreeable to their nature Vse 1 Seeing Dauid places all his ioy and spirituall reioycing in the saluation of God that is in the pardon of his sinnes in feeling of GODS loue and in the saluation of his soule therefore it shewes that there is no other cause of sound ioy but in this alone so that if we haue this wee haue cause to reioyce and bee glad but if this be wanting either wee had neuer the feeling of GODS loue nor assurance of saluation or else haue lost it and therefore should vse all blessed meanes to attaine vnto it againe for we cannot haue one dramme of sauing comfort and true ioy but onely in the fauour of God and the assurance of his loue for our saluation Vse 2 This shewes that all the ioy of wicked men in their sports and pastimes is no true and solid ioy but a carnall ioy a swinish ioy for how can the heart of that man or woman reioyce which knowes not whether God loues them or hates them whether they shall be saued or damned what ioy can they haue it is madnesse rather then ioy and mirth Dauid saith that wicked men ioy in their Corne Wine and Oile Psal 4.7 outward and worldly things but hee desires the louing countenance of the Lord his fauour and grace which shall make him to ioy more then all they in their vanities and then hee will lye downe in rest and peace and safety whereas the ioy of wicked men it is gone in a moment vtterly lost and past recouery for euer And stablish mee with thy free Spirit THis second part of the verse containes a praiervnto the Lord for a new mercy Part of the varse namely the blessed grace of corroboration to bee strengthened in grace and obedience and kept from sin by the grace and spirit of God in time to come As if he should haue said O Lord my God I doe not onely the pardon of my sinnes past which are many and great but I doe humbly intreate thy Maiesty to giue mee power and to strengthen mee against the like euils in time to come for I know my weakenesse and the wickednesse of my heart to bee prone to all sinne by nature Note and if thou shouldest pardon my sinnes past and not keepe mee from sinne in time to come I should easily marre all and runne head-long into all sinne and therefore I beseech thy Maiesty stablish and strengthen mee with grace from thy spirit that I may serue and please thee all my daies with a willing and ready heart Stablish mee THe word signifies properly to vnderprop and shore vp something that is weake declining and ready to fall Doctrine Hence learne that euen the best of Gods children that haue the greatest graces Man weak being left to himselfe and be strengthened in faith yet if they bee left vnto themselues alas they be as weake as water they be not able to stand against the least assault and temptation of the deuill This Dauid felt and found in himselfe Ex. 15 24. Ier. 13.23 Psal 78.40 Exod. 9.27 Iudg. 3.12 Mat. 12.45 Heb. 6. and confesseth his weakenesse and desires the Lord to establish and vphold him to shore him vp by the grace of his holy Spirit Peter who seemed to bee a valiant champion and defied his enemies and vowed he would rather die then deny his Lord and Maister CHRIST IESVS yet being left to himselfe how fouly did he fall and cowardly deny him three times in one houre at the voice of a little girle so all the fals and infirmities of Gods children though neuer so wise as Salomon strong as Sampson righteous as Lot holy as Dauid doth proue this to bee true And Paul though hee was a blessed vessell of mercy greatly enlightned and sanctified cryes out O wretched man that I am Rom. 7.24 and feares the great corruptions of his heart The childe of GOD may bee compared to a staffe in a mans hand so long as thou dost stay it and hold it it will stand vpright but pull away your hand and downe it will of it selfe Euen so do wee stand while the Lord do stay vs and vphold vs but if hee take away his hand and leaue vs downe we go wee bee like a little infant that is in the nurses hand so long as she holds it it will go and moue and stand but if shee pull away her hand it fals and takes a knocke As GOD alone is the Author of all grace and first Fountaine of all mercy he alone can turne the heart worke faith repentance and obedience for it is GOD alone that must giue the second grace namely corroboration continuance in grace or grace to continue in faith and obedience Vse 1 This confutes the doctrine of the Papists which hold that a man hauing grace from God to beleeue and repent can merite at GODS hands grace to continue that God should ex condigno giue him grace to continue and that a man being once iust can make himselfe more iust but Dauid doth heare confesse that all is of GOD. Vse 2 This serues to reproue them who trust too much to their owne power and goodnesse relye vpon their owne wisedome knowledge vertue and strength when once they get a little knowledge and taste in the word oh they think themselues sure and well they feare no danger they defie the deuill so long as they say their prayers and serue God well they hope God will keepe them and so are secure and carelesse Psal 30.6 but of all men these be in greatest danger that least feare danger 1. Cor. 10.12 looke on Peter he was neuer more weake then when he thought himselfe most strong I said I shall neuer bee moued But thou turnedâ—t away thy fâ—ce and I was sore troubled Pride goes before the fall Vse 3 How should this make euery man to feare himselfe to suspect his owne weakenes Blessed is the man that feares alwayes but he that burdeneth his heart shall fall into destruction or euill where Salomon sheweth that that man that doth feare himselfe and his owne weakenesse is happy but hee that is secure and
mercies for as thankefulnesse for an old is the beginning of a new so vnthankefulnesse for an old fauour is the next way to depriue vs of a new VERSE 16. 16 For thou desirest no sacrifice else would I give it thee c. DAVID hauing professed that it was his earnest desire to honour GOD to praise him and seeke his glory confesseth that hee hath no other meanes but to speake of his mercy and to be willing to set forth the same to become a Preacher of his righteousnesse and goodnes and he confesseth to his comfort that the Lord is more delighted with this then with all those externall ceremonies and sacrifices which the people of the Iewes did offer thought by them to please God and to appease his anger and to procure pardon of their sinnes thereby So that the maine scope of these two verses is this to shew that Dauid though hee had nothing in the world to requite the Lords mercy vnto him yet he perswaded himselfe vpon his true repentance the Lord will accept of his earnest desire to honour him and to set forth his praise In this 16. verse hee shewes what are those sacrifices which the Lord cares not for and desireth not outward sacrifices alone which men offer without faith and repentance and whereby they thinke to appease his anger and merit pardon of their sinnes by the same In the 17. verse hee shewes what are the best sacrifices that wee can offer vnto God which hee will accept of for CHRISTS sake and wherewith hee is well pleased A broken and contrite heart truely wounded and humbled for sinne and which doth by faith embrace IESVS CHRIST Who alone is the propitiatory sacrifice to appease his fathers anger and to worke our attonement and reconciliation with GOD. Thou desirest no sacrifice Sacrifices of the Iewes of two sorts THe Sacrifices of the Iewes were of two sorts some propitiatory to procure fauour at GODS hands for the pardon of sinne some gratulatory which were onely for thankes-giuing for blessings receiued now of these Dauid speakes especially heere and of Sacrifices for thankes-giuing there were twosorts some were called sacrifices as the first word signifies where some beast was slaine and offered in sacrifice to God Againe some were called burnt-offerings which were all consumed and turned into ashes and they were called so because the smoke of them ascended vp to heauen and both of them were figures of Christ IESVS who should be slaine and burned as it were in the fire of GODS anger for our sinnes Quest But how can the Lord be said not to desire burnt offerings and sacrifices seeing hee commanded them in his Law Res. We may not thinke the Prophet speakes heere simply that the Lord cares not for Sacrifices for as yet the Ceremonies of the Law were in force and the greatest part of GODS worship stood in Sacrifices and Dauid himselfe and Salomon were diligent and not sparing in performing this duty But wee must know Dauid speaks heere first that the Lord careth not for sacrifices as they were done of the common people of the Iewes because that whereas the LORD did ordaine them as helps to leade them to CHRIST that they might deny themselues and see they were worthy to die when the beast was slaine so they might seeke to bee saued by the euerlasting sacrifice of CHRIST alone But they began to imagine that by their very offering of beastes in sacrifice God was pleased neuer looking to CHRIST IESVS whereof they were but types and figures Secondly because the people of the Iewes did offer them without faith and repentance with impenitent hearts Ier. 7. and thought so long as they offered sacrifices though they liued in sinne it skilled not Thirdly the Lord delights not nor is not so well pleased with this outward sacrifice as with a broken and contrite heart when that is humbled and mournes for sinne beleeues in Christ Iesus and is careful to honour God by an holy life Doctr. 1 Seeing Dauid affirmeth that GOD cares not for the outward sacrifice when the inward is wanting A mans person must first be approued before his sacrifice be accepted Ier. 24.20 Esa 29.13 Wee learne that though a man should performe all the outward seruice and worship of God and that in neuer so glorious a manner yet if the heart bee not affected and purified all is in vaine the Lord cares not for it as to Preach the word to heare it to receiue the Sacrament c. if there be not a broken heart for sinne Mat. 15. a repentant heart a sanctified heart all is but vaine The Scribes and Pharisesseemed maruelous precise in outward shew very zealous and forward yet their hearts were puffed vp with pride selfe-loue malice couetousnesse c. And therfore Christ saith Math. 15. Vnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pharises yee cannot enter into the Kingdome of heauen Iudas in outward shew Preached and Prayed as well as others yet a very deuill a most trayterous wretch full of hypocrisie couetousnesse and bloudy cruelty well wee see that though men make neuer so good and faire a shew yet if the heart be not sound all is in vaine and from the teeth outward and GOD cares not for it he esteemes as much of their Sacrifice as if they should kill a man or sacrifice a dog Esay 65.3 that is abomination to the Lord. Vse 1 This may serue to cut the combes of al those which be proud hipocrits and all they do is in outward appearance alas Their Prayers Preaching Hearing Prou. 29.9 Ps 50.16 it is but swines bloud dogs bloud a beautifull abomination and therefore let vs neuer content our selues with the outward worship and seruice of God but let vs labour to do all in truth with faith obedience repentance humiliation and good conscience Vse 2 This condemnes all the blind deuotious of ignorant and profane sinners who thinke that so long as they ofter their outward sacrifices come to Church heare the word receiue the Sacrament c. they may liue in sinne and yet please God and this was the very cause why the Lord abhor'd all the lewes sacrifices Esay 1.11.12.13 Ier. 7 8. And may not the Lord euen now abhor our sacrifices our comming to Church Heating Praying c. seeing men do content themselues with outward action and come with sinfull hearts and affections Doctr. 2 We learne hence that a man may performe duties which God hath cōmanded A man may performe a good duty and yet fin in the manner of doing it and yet not please God but sin most grieuously in doing of them to offer sacrifice it is GODS owne Commandement but when people shall do it in an euill manner either without faith and repentance or else to an euill end to merite at Gods hand then it makes that which God commands to be a sin to them not in it selfe but in them
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
not ashamed to Chronicle them euen in the word of God for all posterities to beg the pardon of them And lastly we shall see the endlesse loue and mercy of GOD towards poore and miserable sinners when they shall truly repent and seeke for mercy The whole Psalme containes two parts Diuision of the Psalme first the preface of the psalme shewing the occasion of it and by whom it was penned and secondly the Psalme it selfe which containes in it nothing else but a most earnest prayer of Dauid as a poore prisoner arraigned and condemned at GODS Barre And the Petitions of the Psalme are two-fold First there be some concerning Dauid himselfe to the eighteenth verse And secondly some as concerning the good of the whole Church in generall Because his sinne had endangered not onely his owne estate but euen the good and flourishing estate of the whole Church of God In the Preface or Title of the Psalme First marke to whom this excellent Psalme was committed To him that excelleth or to the excellent Musition Secondly by whom it was penned A Psalme of Dauid Thirdly the circumstance of time when it was penned When Nathan the Prophet came vnto him Fourthly the occasion of it namely Nathans message from the Lord sharpely reproouing Dauids sinnes adultery and murther IeduthuÌ„ To him that excelleth or to the excellent Musition First to whom this Psalm was committed The Prophet Dauid when he had penned any Psalme for the comfort and benefit of the Church of GOD was wont as it seemeth to commit them to those men who were appoyneted Maisters of the Musicke wherein they did sing in the Temple to Gods glory 1. Chr. 25.1 1. Chron. 15.16 1. Chr. 9.33 as Heman Asaph Corah Ieduthum c. And whereas Dauid and Salâ—mon were commaunded of God to appoynt some companies of Musitions to sing vnto GOD these were the Maisters of the Musicke to set the tunes and dispose of them Doctr. 1 From hence that Dauid did commit this Psalme and the rest to the Maisters of Musicke to be sung in the Church of God to his glory we learne that singing of Psalmes in the Assemblies Singing of Psalmes an antient practise and Congregation of Gods people is not onely an ancient custome of the Church of God but very lawfull and commendable vsed as we see here in the daies of Dauid and Salomo and commaunded them of God so it was the vsual practise of Christ his Apostles to sing Psalmes after they had eaten And it is said of Peter that being in prison Act. 16.25 euen there he sang Psalmes to GOD And in the dayes of the Apostles it was vsed as Paul shewes commanding the Colossians and all Christians to vse this holy exercise Admonish your selues in Psalmes Hymnes Col. 3.16 1. Cor. 14.15 and spirituall Songs singing with a grace to the Lord in your hearts Vse This then should stir vs vp to the more carefull practise of this godly duty and it condemnes the profanenes of those scoffing wretches who mocke as at all other duties of Gods people their prayer hearing reading conference c. so at their singing of Psalmes Alas these profane beasts and gracelesse wretches hauing no grace in their hearts they see not nor perceiue not the comfort which GODS children finde in singing of Psalmes vnto God But some may say I could neuer receiue any such spirituall ioy in singing of Psalmes It may be so and thine estate so much the more to bee feared As the Prodigall sonne in the fifteenth chapter of Saint Lukes Gospel did know it and enioy it So the Elder sonne asked what maner of ioy it is And so may worldlings aske Quale gaudium We answer That which is knowne by taste cannot by speech So taste what ioy it is and then as Christ saide I haue breade to eate and ye know not of it So may the Christian say I haue ioy and ye know not of it But because most men and women thinke it an excellent and comfortable practise I wil shew you how wee ought to be qualified lest if we take more delight in the sweetenesse of the Musicke then in the comfort of the Psalme we doe but make a noyse and loose the benefit of singing yea take the holy name of God in vaine First then that wee may sing to Gods glory and to our comfort we must sing with the heart and with the vnderstanding So Saint Paul in the third chapter and sixeteenth verse of the Colossians saith I will pray and sing with the spirit and vnderstanding that is How to â—ing aright with knowledge and vnderstanding of that I sing not as the Papists vse to roare in their Masses in latine so as none that heare theÌ„ vnderstaÌ„d what is said or what 's doâ— Secondly for the matter of our singing it must be Psalms Hymns and spirituall Songs not vile and filthy songs which are the diuels musicke in the mouths of prophane persons wherefore let vs put away all vile and filthy Songs And let vs cheare vp our spirits and make our selues merry with Dauids musicke As the Spirit of God hath giuen him the name of the Sweet Singer so let his musicke be sweet in our eares let vs often sing this Psalme and other his mournefull Songs that wee may be filled with the ioy of the Spirit as he was And passe from hence into those eternall ioyes whither he is entred that so ioyntly they may sing together Thirdly we must not sing to spend the time or to satisfie our eares with noise or tune but in singing we must seeke to expresse our thank efulnesse to God to redeeme the time be not like the tinckling Cimballs nor the musicke of children And therefore we must euen labour our selues to be affected in singing with cheerefulnes vnto God Fourthly in singing seeing it is a part of prayer we must looke to doe it with all reuerence as vnto GOD himselfe and as wee would shew all seemely and decent behauiour when we thanke our superiour for a good turne so should wee to GOD These things being duly considered singing it both procureth dignity grace to the holy actions and much auaileth to stirre vp the mind to true affection and feruentnes of praying But we must diligently beware that our ears be not more heedfully bent to the Note then our mindes to the spirituall sense of the words The second point in the Title of the Psalme By whom it was peuned 1. Sa. 16.18 2. Sa. 13.1 is the Penne-man of this Psalme howsoeuer it was endited by the Holy Ghost yet you see it was penned by Dauid a worthy and renowned King of Israel a holy Prophet of GOD a man after GODS owne heart endued with excellent and singular gifts graces of Gods Spirit Vse Now from the Pen-man of this excellent Psalme who was so worthy a King and Prophet and containing in it such excellent and necessary matter it ought
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
repentance yet if wee finde that such hath beene our security and exceeding carelesnes that GOD leauing vs in his iust Iudgement wee haue sinned and laine in sinne a long time a yeare or two or ten yet if we can repent and truely turne to God as Dauid did we need not doubt but hee will shew vs mercy as to Dauid At what time soeuer The Lord limites no time if men doe repent truly yet if men shall deferre their repentance in hope of this that they may repent hereafter then let them take heede lest the Lord cut them off ere they be aware or else leaue them to hardnesse of heart and impenitency And there is a great difference betweene this when a man hath laine in sin and the time is past and when a man commits sinne and deferres in hope of time to come Vse 2 Heere we may see the difference betweene this life and the Life to come Here in this life the remnants of sinne as so many spots and staines in the flesh remaine euen in those which are cleansed by the bloud of CHRIST But when as the faithfull shall be glorified they shall then be vnblameable without spotte or wrinckle If wee shall now cast our eyes euen vpon the best of Gods seruants as Noah Abraham Lot Dauid Peter c. wee may easily see shame in glorie darkenesse in light follie in wifedome infidelitie in faith But when CHRIST shall appeare and we likewise appeare with him in glory wee shall be made like vnto him Here we cease not to prouoke God by reason of our sinnes which continually wee do fall into which should be vnto vs as bitter as gall or wormewood But when this corruptible shall haue put on incorruption and this mortall shall put on immortality and Death shall bee swallowed vp into victory then we shall cease to sinne and shall be as the blessed Angels in heauen Vse 3 We see that repentance is not in mans power Repentance is not in mans power but it is the speciall gift of God for if the Lord had not sent Nathan to him to awake his benummed conscience alas hee had runne on still in sinne he had laine and rotted in his sins but the Lord sends his seruant Nathan to admonish him to awake him And so the people of God acknowledge in many places of the word Conuert thou vs O Lord and we shal be conuerted Iere 31.18 2 Tim. 2. 25. Againe Instruct them with meekenes proouing if God will at any time giue them repentance that they may be saued Oh then seeing repentance is not in mans power but it is the speciall gift of God neither could Dauid turne of himselfe thogh he turned himselfe from God of himselfe What madnes then is it for men and women to deferre all till the last gaspe Saying If they may haue but three houres before death they do care for no more as though they had repeÌ„tance at command Man sins by nature â—ut caÌ„ not â—ise without grace But O thou vaine man see Dauid he fell by his owne power but could not rise by his owne power art thou better then Dauid No no vnlesse the Lord giue thee repentance thou canst neuer repent Oh then seeke at Gods hands and repent while the Lord calls and offers thee the meanes Doctr. 2 The word preached the means to beget faith and repentaÌ„ce Seeing that Dauid repented not till he was waked and rouzed vp by Nathan the Lords Prophet and Minister hence I gather that the word of God preached is the means both to beget Faith and Repentance and to increase and reuiue the same for how had Dauid gone on stil in sinne if Nathan had not humbled him by the word of God it is able to break a stony heart it is able to wound a heart of steele for what heart could be more obstinate rebellious stubborne stony and steely then was the hearts of the cruell Iewes yet by Peters Sermon Acts 2.37 they were pricked and throughly wounded and humbled Ier. 23.29 Is not the word IEHOVAH like vnto fire and like a hammer that breaketh the stone It is able to breake a stony hart which is as hard as flint I am not ashamed of the Gospel of God because I know it is the power of God to saluation to all that beleeue â—om 1.16 It is compared to a sharpe two-edged sword It is mighty in operation Hebr. 4.12 and sharper then a two-edged sword Eph. 2.1 2. It is able to giue life to those that are dead in trespasses and sinnes So then wee must acknowledge a perpetuall necessitie of the Word to beget as also to encrease in vs the graces of Faith and Sanctification which without the vse of the Word preached are subiect if not to dying yet to decreasing if not to perishing yet to diminishing And from hence it is that the Lord saith of his Vineyard his Church Esay the twenty seuen chapter and third vers I the Lord doe keepe it I will water it euery moment lest any assaile it I will keepe it night and day We see by daily experience that after our repentance and the renewing of our mindes we are subiect to stumble and to fall into sin and ready to lie long in it as men cast into a deepe and long sleepe if wee bee not awaked with the Lords Trumpet as wee may see by this present example of Dauid who was by the subtilty of Satan surprised drawne to commit two horrible sinnes Adultery and Murther and lay a long space securely in them vntill he was by the Prophet Nathan rowzed vp and recouered 2. Sam. 12. Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that wee should not stand at a stay but increase more and more till we come to the fulnesse of the perfect age of Christ Iesus Vse 1 This serues to commend vnto vs the power of the Word of GOD which is both able to kill sinners and to make them aliue againe Gods word only conuerts and puts a manifest difference betweene the word of man and the word of God all the Wisedome Learning Eloquence and wit of man is not able to saue a soule to conuert a sinner only the word of God can doe it euen the plaine and simple preaching of the word can doe it 1. Cor. 1.21 Psal 19.7 Rom. 10.14 The Law of the Lord is perfect conuerting the Soule Though nothing be more contrarie to our nature then the word of God yet it doth by Gods blessing conuert vs. Vse 2 Well then seeing Nathan is the messenger Despisers of the word must needes perish and the meanes that God vses to reclaime Dauid thus sleeping and snorting in sinne whereas the Lord could haue conuerted him without Nathans helpe we see then that those men who doe despise Nathan and the Lords Prophets and
laine a long time in his filthy sinnes and neuer sought vnto God for mercy but being awaked by the reprehension of Nathan now he cries for mercy The Prodigall sonne a true paterne for all sinners he neuer seeks to his Father till he was in extreame misery and then he saith I will goe to my Father Luke 15. so the prowd Pharise neuer begges for mercy for he felt no want of it And the Church of Laodicea Knew not that shee was miserable poore Reu. 3.10 blind and naked For how can a man repent of that hee is ignorant of Sinnes committed can not be repented of till men see them and know them nay not barely to know them but to know the hainousnesse of them and the curse of God due vnto them so as a man may take it to heart and be troubled for his sins Dauid thogh a Prophet of the Lord yea a man after GODS owne heart yet lay a long time in sinne without repeÌ„tance because he did not weigh and consider with himselfe what hee had done And therfore in the word of God the Lord oftentimes calles vpon men to consider their waies to know their sinnes and the curse of God due vnto them Ier. 3.13 Know thy sins O Ierusalem Zeph. 2.1 2. Fanne your selues Lam. 3.40 O let vs search and trie our waies and turne vnto the Lord. Vse 1 Here we may see the maine cause why there is so little faith true repentance in the world why men are no more humbled for their sinnes do not repent for them poore souls they know not that they doe euill They either cannot or doe not search themselues Lam. 3.40 they neuer call their hearts to account Now then going on in security seeing and fearing no danger Alas how should they repent how should they turne to God For if thou couldest see the misery of thy soule and thy wofull estate by reason of sin if thou couldest see the number and greatnes of thy sinnes Oh thou wouldest euen tremble for feare and wonder at thy woful estate But alas most men are like a man that trauels in the night ouer a narrow bridge which is verie dangerous and vnder it runneth a bottomlesse gulfe so as if he fall he cannot escape but must needs perish And therfore in the darke night seeing not the danger hee feareth it not But let him goe that way in the morning he will wonder that euer he was so madde and desperate to go that way and will neuer venture that way againe So many poore blinde ignorant soules when they haue runne headlong in sinne al their daies and passed their vncertaine life in ignorance profanenesse and manifolde sinnes posting to Hell and damnation not seeing the curse of GOD that doth hang ouer their heads they feare nothing but runne on headlong into all sinnes But if it please the Lord to open their eyes to see their sinnes and the Iudgements of God due vnto them Oh they do wonder at their owne extreame folly and Gods infinite goodnesse and patience and would not bee in that case againe for all the world Well then marke this Doctrine doe not lightly passe it ouer but esteeme it as a blessed trueth of GOD. Christ saith Lake 13.5 Except ye repent ye shall allperish And for a man to see his sinnes the greatnesse and grieuousnesse of them it is the first steppe vnto repentance So that we see heere who they are that doe repent and shall be saued euen such as see their sinnes their wofull miserie and the wretched estate wherein they are and which doe most earnestly hunger and thirst after mercie in Christ Iesus Well then let mee aske thee this Question or rather demaund it of thine owne soule Didst thou euer see thy wofull miserie the wretched estate wherein thou arte by reason of sinne what a miserable sinner thou art by nature out of the fauour of God in the state of damnation in extreme danger for euer to be damned and to loose thy owne Soule Didst thou euer find thy selfe to stand in need of Gods mercie for the pardon of thy sinnes and extreme want of Christs bloud to saue thy Soule Hast thou felt thy hart wounded and bruised for thy sinnes that thy soule is euen sicke with sinne Didst thou euer thirst after GODS mercie in Christ aboue all the world so as thou hast with sighes and groanes yea with teares begged Gods mercie on thy knees as for life and death Io. 7.37 Esay 55.1 2. Esay 66.2 If thou hast not found and felt these things in thee in some measure thy case is dangerous and fearefull thou neuer yet didst truely repent the mercie of God belongs not vnto thee Vse 2 O then it is a singular fauour of God when he doth open a mans eies to see his misery to finde himselfe to stand in need of GODS mercy and extreame want of Christs bloud to saue his soule This is the beginning of all grace to feele the want of grace Dauid if the Lord had noâ— rowzed him out of his dead sinne wherein he lay a long time he might haue died and perished in it And therefore this should teach vs all to pray to God that he would in mercy open our eyes that we might see our sins and feele our miseries and that wee may see wee stand in extreame neede of Gods mercy and the contrary is a fearefull plague and iudgement of God for men to lie and snort in sinne without remorce of conscience without the sence and feeling of sinne or want of mercy this Dauid now knew by wofull experience that if hee had died without repentance he had perished of all diseases they bee most dangerous which bee least felt as a lâ—thargy or dead palsie or the like so it is a most fearefull estate for any man to lie in sinne without the feeling of it for then the hart is hardned and he makes no account of Gods mercy A man that thinkes he is well enough wil scorne the Physition so those blinde sinners that thinke they are wel enough and feele no want of mercy of all men they are to be pittied they be in a most dangerous state and condition And therefore we see it a great blessing of God to be told of our sinnes to bee reprooued for them that so seeing them and the danger of them wee may seeke to GOD for mercy Doctr. 2 Hence we learne that the first step to heauen Sâ—â—â—◠〈…〉 of 〈◊〉 man and the beginning of true repentance is this for a man to bee grieued for his sins to be wounded in conscience for them for till a man see his sinnes and feele the burthen of them and feare the curse of GOD due vnto them he will neuer repent and seeke the pardon of them 2. Cor. 7.10 Matth. 26. Luke 18.13 This is that godly sorrow that leadeth to tepentance neuer to be repented of Vse 1 If this compunction and pricke of the heart
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
to vs. Doctr. 1 Hence wee learne to whom wee must direct al our praiers namely to God alone God alone is to bee prayed to Rom. 10.14 Dan. 6. Psal 2.7 Leui. 19.31 Esay 8.19 Esay 59. Dan. 9.17 Father Sonne and Holy-Ghost because we must pray to him alone on whom wee must beleeue Secondly God alone can and will pardon the sinnes of those that seeke vnto him for mercy Thirdly it is GODS commaundement that wee should pray to him and to no other creature Fourthly we haue promises that if we pray vnto him he will heare vs. Fiftly wee haue the examples of all GODS children who in all their troubles sought to GOD alone and to no other creature in the world and he preuailed How auaileable were the prayers of Abraham being made vnto God in faith Genesis chap. 18. That if ten righteous persons had beene found in Sodome GOD had spared those Cities for their sakes How was the Sunne and Moone staied by the praier of Ioshâ—ah till hee was reuenged on his enemies Iosua chap. 10. How did Elias by his praier obtaine rain which had been with-held from the earth 3 yeares and 6 moneths 1. Reg. 17. Iam. 5. Acts 12.1.2 Iohn 5.14 Dan. 9.17 Iohn 11.4l Vse 1 This condemns the blasphemous doctrine of the Church of Rome who teach men to pray vnto Saints and Angels to the Virgine Mary to stocks and stones and I know not what whereas the Lord saith plainely He wil gine his glorie to no creature Esay 41.8 Esay 63.16 Now that wee may not pray vnto them it is manifest first wee haue no commandement secondly no promise thirdly no examples of Gods children fourthly wee may not beleeue in them Nay would we not take him to be a foolish Suppliant that when the Kings Sonne offereth to speake for him to his Father would refuse to vse his mediation and goe to one of his scruants to intreate for him Is it not meete that such a one should bee said nay Euen so inasmuch as the Father sendeth vs vnto his Sonne the Sonne calleth vs vnto himselfe what madnesse is it then to runne as well from the one as from the other to goe from the Sonne to the Saints from him that can heare to them that cannot help depriuing the Father of his honour the Sonne of his office disgracing the Saints Away therefore with the mediation of Saints Angells who know not our hearts nor heare our prayers There is one Mediator betwixs God and Man the man Christ Iesus And 1. Iohn 5.14 This assurance haue we in him that if we aske any thing according to his will hee heareth vs. Let vs treade in the steps of Dauid and Moses and the rest of the Seruants of God who haue euer in their greatest troubles called vpon the name of the Lord. And howsoeuer Papists or Idolaters will bee ready to pretend humilitie that they will not be so bold to come to GOD themselues but they wil vse the mediation of such as are about him yet let vs know that Dauid when he came to GOD he was as humble as they and farre beyond them yet his humilitie did no whit hinder his holy boldenesse as to come into GODS presence For our humilitie doth not appeare in shrowding our selues vnder the Saints wings but by humble and hearty confession of our sinnes vnto God Vse 2 Let vs go vnto God in prayer intreate for mercy at his hands Let vs not goe to Saints or Angells or anie other creature saue God alone in the name of Christ Iesus what father is more ready and willing to heare his child then the Lord is ready and neare at hand to heare them that call vpon him in truth now that wee may pray vnto God for mercie and pardon of our sinnes wee must be perswaded of two things First of the power of God that he is able Secondly of his will that hee is willing to pardon them The poore Leper saith Lord if thou wilt thou canst make mee cleane Matth 8.2 And therefore that wee may pray in faith and assurance let vs bee perswaded of these two First that GOD is almightie and is able to pardon all our sinnes though neuer so great Secondlyâ— that he iâ— most ready and willing for Christs sake in whose name wee come vnto him to pardon all our sinnes for if we doubt of either of these we cannot pray in faith and so shall not obtaine that we desire Vse 3 Seeing Dauid prayeth for pardon of sinne and craues it only at GODS hands wee see that that is a cursed and blasphemous Doctrine of the Papists who hold that their head the Pope can pardon sinne The Pope can not forgiue sinnes yea not only giue a man pardon for his sinnes past but for money can pardon and seale him a pardon for sinnes many yeares to come a most blasphemous doctrine and that which opens a gap to all sinne when a man shall haue promise of pardon for sins to come But wee see heere that the word of God speakes cleane contrary namely that GOD alone can pardon sins For who can forgiue sinnes saue God onely Luke 5.21 And where did we euer find that GOD did pardon a mans sinnes for time to come but rather threatneth sinners with Iudgement to make them beware of sinne so that we see the Pope is Anti-christ who setteth himselfe in the seate of God and exalts himselfe aboue God 2. Thes 2.4 in that hee takes vpon him that God neuer did to giue a man pardon of his sinnes before they be committed After thy louing kindenesse DAuid being dismayed and cast downe in the sence of his misery doth looke vp to Gods mercie and is emboldened thereby to draw nearer vnto him and with som comfort to call vpon him for mercy Doctr. 1 Whence we learne first of all this Doctrine ExperieÌ„ce of former fauour assureth of future fauour that the experience of Almighty Gods former fauour casteth off feare and causeth affiance in God and is one of the chiefest causes to moue vs stil to trust in him as Psalme 4. Heare mee when I call O God of my righteousnesse For thou hast set mee at liberty when I was in trouble haue mercy therefore vpon me and hearken to my prayer Where the Prophet reasoneth from the time past to the time to come and intreateth God to heare him now because hee had alreadie shewed mercie on him The like we may see Psal 22. Thou diddest draws me out of the wombe c. Out of which words we gather that the Prophet for benefites past assureth himselfe of deliuerance from dangers present The like of the Lion and the Beare 1. Sam. 17.34 Psal 3.4 7. Vse 1 We learne hence to acknowledge his great mercie that maketh one mercy seale of another one grace the pawne of an other Now what man or woman hath not receiued thousands and ten thousands of mercies from the God of mercy
al which may be so many comforts vnto his Soule to assure him that God will neuer forsake him Indeede if our owne workes or righteousnesse were the onely ground to moue the Lord to take pitty on vs. Then we should be much discouraged in our selues when we look backe vnto our liues but now the for mer mercies of God are Arguments of further mercies to assure vs that he will adde mercie to mercie whereby hee may see how fruitful the louing kindnes of the Lord is alwayes producing more as one graine of corn increaseth an hundred fold Vse 2 Againe we learne hence a notable difference betweehe GOD and man in bestowing benefites men are quickely weary of their liberalitie but it is not so with God The more bolde wee are in asking the more bountifull he is in giuing which is a comfort to all weake Christians and wounded Soules who are euer ready to reason thus within themselues Will God heare me or respect me Will he shew his louing kindenesse towards me a wretched sinner Yea God doth heare thee respect thee and will shew mercie vpon thee if thou seeke vnto him in faith yea the oftner we aske the better we are accepted of God the more we desire the more we obtaine He chargeth vs Psal 50.15 To call on him in the day of trouble and assureth vs of our deliuerance Iames 1.5 6. Doctr. 2 Hence marke what is that whereby poore distressed soules The mercy of God emboldeÌ„s sinners to come vnto him throwne downe for sinne wounded and melting for sinne and almost in the gulfe of desperation as Dauid was that giues them courage and emboldens them to come into the prefence of God to stand before their Iudge namely this the endlesse loue and mercy of God in Iesus Christ euen the consideration of GODS mercy that he is most ready to pardon and forgiue poore sinners to receiue theÌ„ to mercy for so long as the conscience accuses for sinne and terrifies a poore sinner he doth nothing but fly from God runne from him dares not looke vnto him nor call vpon him till he conceiue of Gods mercie in Christ Psal 103.8 that he is most willing to pardon those which do truely repent Now that God is mercifull and ready to pardon poore sinners and to receiue them to mercie it doth appeare by that his louing inuitation Math. chap. 11. verse 28. Come vnto mee all yee that trauaile and are heauie laden and I will case you Likewise hee embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world Publicans and Sinners are accepted of him who were contemned of the Iewes The woman taken in Adultery is exhorted by him to repentance the blinde man restored to his fight and cast out of the Synagogue is sought out by Christ and taught to beleede Iohn 9.35 The penitent Thiefe is by him conuerted to the faith Luke 23. according to that Math. 18.14 It is not the will of God that one of these little ones should perish The like we may say of Mary Magdalen who was infamous in life out of whom Christ cast seuen diuels Of the Cananitish woman whom he heard and helped Of the cripple that lay at the poole whoÌ„ when Iesus found in the temple Io. 5. he exhorted to sinne no more according to that of the Euangelist Maâ—â— 11. That by the power and loue of Christ thâ—â—linde had their fight restored the lepers were cleansed thâ—â— dead were raised the halt walked the sicke were healed and the poore receiued the Gospel Vse 1 Seeing a poore sinner will neuer flie to God for mercie vntill hee be perswaded of the fauour and mercie of God in Christ and can perswade himselfe that God is most mercifull and willing to pardon him we must remember euer with the one eye to looke vnto his iustice that he is a holy and a iust God most righteous one that can not beare with sinne sinners that liue and delight in sin so with the other eye we must looke vnto his endlesse mercy in CHRIST IESV fix our eies on that rely on that otherwise alas we shal be so far from seeking vnto him that we shall most willingly flie froÌ„ his presence as a terrible and angry GOD and most righteous Iudge And therefore as wee must needes behold him as a iust god and righteous to punish sinne so we must labour to bee perswaded of his mercy that hee is most ready to pardon full of compassion that so by Iesus Christ we may haue accesse vnto the throne of grace and entrance with boldnesse into his presence And because that CHRIST IESVS is the Way Truth and Life Eph. 3.12 let vs neuer go without him but take him in the armes of our faith in his name beg for mercy 1. Iohn 2.1 for without him we can find no mercy by iudgement Vse 2 We see hence the very cause why so many come to dispaire Cause of mans dispaire and so to cast away their owne soules namely because they can not conceiue that God hath any mercy for them they can not bee perswaded of Gods endlesse mercie in Christ Iesu but when their consciences doe accuse them of their sins they presently see that God is angry with them that he is a righteous Iudge an angry and terrible God against sinners and thus seeing his iustice and anger against sin they dare not appeare in his presence but fly from him as Adam did in the garden and could wish that they might neuer come into his presence they caÌ„not for their liues behold the mercy of God in Christ impenitent sinners can not call God Father they can not indure Gods angry countenance but rather wish they were out of the world and might neuer come before his face for this is certaine that vnlesse a poore sinner and distressed soule can together with the sence of sinne and Gods anger against sin behold and acknowledge the endlesse mercie of God to pardon them he will neuer dare to appeare in his presence but Gods anger wil ouerwhelme him Well then let vs with Dauid so behold and feele the anger of GOD for our sinnes to humble vs that we neuer dispaire of Gods mercy but still know and beleeue that God is no lesse infinitely merciful if we can repent to pardon and forgiue vs then hee is infinitely iust to punish if we will notrâ— pent Doctr. 2 Marke how Dauid Gods mercie mans merite a man after Gods owne heart intreats the Lord to pardon his sinnes for his mercies sake therefore we learne that there is no other cause to moue the Lord to pity and pardon vs our sinnes but onely his most free and vndeserued mercy there is no worke no goodnesse or vertue in any man to moue the Lord to pitty and pardon vs but all is of his meere bounty goodnesse and mercy without all merites of ours as what could the Lord see in Saul
in Rahab in Mary Magdalen Acts 9. Luke 7. out of whom went seuen diuells to moue him to mercy but his meere mercy alone Euen so all the gifts graces of Gods spirit bestowed vpon his seruants either concerning this life or the life to come They all proceede from the free grace and mercie of God in Iesus Christ according to that of the Apostle Rom. 6.23 Eternall life is the free gift of God This is confirmed by the practise of godlie Daniel Dan. 9.7 8 9. O Lord righteousnesse belongeth vnto thee But vnto vs shame because we haue sinned against thee wherby we gather that though our praiers be not without effect yet they preuaile not with God by virtue of any excellency that is in them but because God hath promised to be found of them that seeke him in the meanes he hath appointed And so for the rest of GODS ordinances Word Sacraments c. The Lord doth accept them and is well pleased in them howbeit not thorough our worthines that performe them but for his goodnesse sake that doth commaund them for these properties are to bee found in works that are meritorious First they must be done of a mans owne selfe and from himselfe but we haue nothing of our own to giue vnto God For what hast thou that thou hast not receiued 1. Cor. 4.7 without him we can doe nothing it is he that must worke in vs the will and the deed Secondly they must be such works as are not due vnto him they must not be due debt but proceede from our owne free will euen such as God cannot iustly challenge at our hands but whatsoeuer wee doe wee doe of debt and duty yea Luke 17.10 When yee haue done all those things that are commanded you say we are vnprofitable seruants we haue done that which was our duetie to doe Thirdly the workes we do must be done for the profite of him from whom we looke for a reward But Psalme 16. All our goodnesse can not reach vnto the Lord we may benefit men but wee can not benefite our Maker therefore it is plaine we can not merit Fourthly the worke and the reward must be in proportion equall for if the reward bee more then the worke it is not a reward of desert but a gift of good will But Rom. 8. The afflictions of the present time are not worthy of the glory that shall be shewed vnto vs. So then they are not deserued of vs but are bestowed on vs. This condemnes the doctrine of the church of Rome who teach that God doth shew mercy on some men because they bee woorthy of it for their good workes and honest life and therfore they can dispose themselues by virtue of their fre-will to moue the Lord to haue mercy vpon them Ephes 2.8 But wee ascribe all to Grace and meere mercy and therefore seeing pardon of sinnes comes from the meere mercie and loue of GOD in Christ we must ascribe all the praise of it to God alone pardon of sinnes grace to repent life eternall all these come from the meere mercie loue of GOD in Christ Iesus And therefore let vs ascribe nothing vnto our owne goodnesse or virtue to our owne wit or reason but giue all the glory to God According to the multitude of thy compassions put away mine iniquities AS if Dauid should haue said Oh Lord my sinnes are many and great and therefore I stand in neede of thy mercy for my misery and of the multitude of thy compassions for pardon of all Doctr. 1 When as Dauid prayes for a multitude of mercies The nature of sinne for the pardon of his sinnes we learne hence what an heinous and horrible thing sinne is in Gods sight that it can not be pardoned without a multitude of mercies sinne being committed against an infinite God deserues infinite and endlesse punishment of soule and body and before it can be pardoned must haue infinite mercy Sinne is odious in it selfe and maketh vs vile and abhominable in the sight of God Ierem. 5.25 Esay 59.1 2 3. Keeping all good things from vs and pulling downe all euill vpon vs and that the wages thereof is death being able to presse vs downe euen to the botome of hell It is sinne that maketh vs execrable to the Lord and abhominable in his sight yea nothing doth more deforme vs and make vs cursed detestable in the sight of God then sinne Iosu 7.12 13. the pardon whereof must haue infinite mercie Vse 1 Then hence wee learne that wee neuer esteeme rightly of sinne till wee come so to bee grieued for it as that wee finde our selues to stand in great neede of GODS mercy for the pardon of it yea of a multitude of mercies of a sea of mercies till vâ—e finde that we stand in neede of euerie droppe of CHRISTS bloud to saue our soules Dauid hauing sinned begs for multitude of mercies and so wee shall finde that if we truely repent of sinne that we stand in need of a Sea of mercie and of euerie droppe of Christs bloud Vse 2 This condemneth most men and women who are so farre from esteeming thus of sinne that they make no bones of great sinnes and many grieuous impieties yea they make a sport of sin swearing lying drunkennesse whoredome pride couetousnesse c. and giue them names of virtue we see it too too common that men thinke they stand in no need of GODS mercie they thinke that Lord haue mercy on me will serue But if wee will iudge of sinne as wee ought we shall find that we stand in neede of a Sea of mercie in regard of the multitude of our sinnes Doctr. 2 Wee see that the Lord is full of mercy full of pitty and compassion God a God of mercie Psal. 119. his mercies are ouer al his works And indeede his mercies are great First because they come from an infinite GOD to men who are infinitely euill and deserue no mercy but iudgement Secondly because for time they last for euer neuer haue end Thirdly because the mercy of God concernes great things saluation life eternall c. And this is that which the Lord himselfe proclaimeth from Heauen Exod. 34.6 The Lord is strong mercifull slow to anger and aboundant in goodnesse and trueth reseruing mercie for thousands and forgiuing iniquitie transgression and sinme Againe Michah 7.18 Who is a God like vnto thee that takest away iniquity and passest by transgression He retaines not wrath for euer because mercie pleaseth him he wil turne againe and haue compassion vpou vs He will subdue all our iniquities and cast all our sinnes into the bottome of the Sea Esay 55.8 9. Ezech. 33.11 Though therfore our sinne be great yet great is the mercy of God in pardoning it Rom. 5.20 Where sinne doth abound there grace doth superabound Wherefore let not sin so dismay vs to cast vs downe to dispaire as this cheere vs that God is so gracious
Vse 1 Seeing the Lords mercy is as a bottomlesse sea that can not bee drawne drie Lament 3 His compassions faile not Hence is matter of great comfort to all true penitent sinners for thy sins cannot be so many nor so great but if thou haue grace to repent God is able and willing to pardon them all If thou say Oh! my sins are great grieuous monstrous vnspeakeable well the mercy of God is greater as may appeare in the pardon of Lots sinnes Genes 19.2 Sam. 12. Acts 9. Ioshua 2. Dauids Peters Paules Rahabs c. If thou canst repent and truely turne to God If thou say O! they are more then the starres in number remember that Gods mercy is as a botomlesse sea hee hath a multitude of Compassions and can pardon them though neuer so many and grieuous If thou say Oh! I haue liued a long time in them twentie thirtie fortie yeares looke on Gods mercie shewed to Rahab Paul others that had liued long in sinne so that if a man haue grace to repent neyther the greatnesse nor the multitude nor the continuance of his sinnes none of all these can hinder Gods mercy but here is all that men must repent otherwise if men doe not repent the least sinne is damnable and if men repent no sinne is so great but is pardonable The mercies of god beloÌ„g not to all Yet notwithstanding men must take heede that they take not occasision to liue in sinne because God is mercifull for these things are noted as a comfort for those that sigh and groane vnder the burthen of their sinnes to comfort them and to keep them from dispaire that if they bee truely humbled for their sinnes there is yet with the Lord mercy in store whereby they may be saued Vse 2 Seeing all Gods gifts come from him to vs of grace and mercie euen because he is full of mercie and hath euen a multitude of mercies for poore penitent sinners that sue to him for mercie We learne aboue all things in the world to desire mercie and the pardon of our sinnes This we see in the Prophet Dauid Psal 6.6 My soule is sore trouble But Lord how long wilt thou delay Psal 63.3 Returne O Lord deliuer my Soule Saue me for thy mercies sake this is likewise practised by the Church It is the Lords mercies that wee are not consumed Lament 3. because his compassions faile not Thus the godly when they desire any blessing they aske it of fauor If they craue to haue any iudgement remoued they craue it of mercie esteeming his mercie aboue all the world or aught else they can desire labour therfore aboue all things in the world for the mercie of GOD in Iesus Christ vse all good meanes to obtaine it employ thy selfe diligently to keepe it and to continue it towardes thee that in thy life it may be with thee in death it may not depart from thee Lastly where the Prophet Dauid saith According to the multitude of thy compassions blot out mine offences Marke that the word blot out it is a metaphore taken from Writing-tables when a man shall wipe out with a spunge all that is written or from crossing of bookes of Records and Bookes of Debts And it is all one as if Dauid should haue said O Lord I haue runne far in thy score I haue euen filled thy Booke nor with small but great summes of Debt pay I am not able no not one farthing Now Lord I beseech thee therfore deface crosse and blot out altogether the Debt of my sinnes Doctr. 1 Hence we learne The Lord keeps a Booke of our sinnes that all our sins are recorded in the Lords Booke he keepes a Bill of Account all our verie thoughts words and deedes are knowne vnto him he keepes them in minde and memory and hath them written downe And vnlesse we repent of them and they be blotted out with the bloud of Christ laied hold on by faith the Lord will call them all to account at the day of iudgement Reu. 20.12 The Bookes shall then be opened and euery sinne olde new secret open against God and men shall be brought to light for they bee rocorded in Gods Booke Now by these Bookes wee may not conceiue materiall bookes in which men write downe such things as they would haue remembred for God can not be said to stand in need of any such helpes But because all things are as certaine and manifest to him as if hee had his Registers in Heauen to keepe account thereof Psalme 139.16 Dan. 7.10 Philip. 4.3 So then we may see that the Lord doth keepe a note of all our sinnes and chalkes them as it were vpon a score vntill payment come It is not with God as it is with Princes who are ignorant of the Treasons plotted against them but all things both past present to come are knowne to him aswel our rebellious thoghts as sinne fâ—ll acts committed And although we doe forget and carelesly minde what we haue done yet God forgets nothing euery part and parcell of our debt being noted exactly in his Booke of Remembrance Vse 1 Seeing all our sinnes be knowne to God he notes them downe in his booke of Account and not one sinne can passe him but he writes it down how should this make vs all carefull vnto our liues that wee commit no sin for if we do the Lord knowes it 2. Cor. 5.10 and notes it in his Booke and vnlesse he blot them out they shall all come to account A wicked man and an vnchaste woman how many thousand vile filthy thoughts haue they in their mindes night and day their hearts burne in lust and vncleanenesse and these they passe ouer regarding theÌ„ not making little or no account of them But alas the Lord hath them all written in the Booke of his Remembrance and if thou repent not of them and leaue them O woe to thy soule when this Booke comes to be opened and read ouer and when thou shalt receiue According to thy workes Iob saith Thou hast sealed vp our sinnes in a bag To seale vp a thing doth note an exact kinde of keeping it So then the bagge and bundle of our sinnes being sealed vp and that by God himselfe let vs not imagine that any one can droppe out but all shall come to Iudgement Vse 2 Seeing all our sinnes are so many debts set downe in GODS Booke and we must come to reckoning one day how should wee labour all the dayes of our life to haue them blotted out to haue this Booke cancelled and crossed euen by the finger of God for indeed we may runne on still in Gods debt and set on apace vpon his score but we cannot so fast wipe them out againe nay we can neuer of our selues pay one farthing or satisfie the least of our debts wee owe vnto him It is God that hath written downe that must freely forgiue and cancell as
granted But as Dauid did here pray againe and againe for mercy and fauour and reconciliation with God and neuer leaue the Lord till we obtaine mercy and fauour and till wee haue got some comfortable perswasion of GODS loue in Christ for the pardon of our sinnes for till wee doe so wee shall neuer haue peace nor quietnesse of conscience wee shall neuer haue sound comfort and ioy in Gods Spirit but euer anguish dolor sorrow and heauines yea either wee shall grow blockish and sencelesse Note or else in the end come to extreame desperation And therefore let vs labour with the Lord ply him with prayers and teares for pardon and neuer let him haue rest til we get one drop of mercie for the pardon of our sinnes Vse 2 Heere we are admonished not to flatter our selues in our sins as thogh no body sawe us As it is the maner of wicked men to say Eccles 23. who seeth mee I am compassed about with darkenesse the walles hide me no bodie seeth mee whom neede I feare And indeede there is scarce one of a thousand that makes any conscience of sinne so that the world do not take notice of it to condemne him But let vs not deceiue our selues though we thinke our selues neuer so secret committing adultery vnder a Canopy or in the darke Yet our owne conscience will reply I see thee and I will accuse thee And then what is a man the better for hauing no bodie priuie to his sinnes when hee hath a conscience within him which dogs him vp and downe in euery corner giuing him no rest Vse 3 This shewes the madnesse of carnall men when they feele the burthen of sinne pressing them and their consciences accusing them what do they runne to God and seeke him no no they runne to their sports and pastime to Cards and Tables to the Tauerne and Ale-house and merrie company And thus they thinke to put off the sence of sinne and to smoother and stoppe the mouth of their accusing conscience Doctr. 2 Marke the thing which thus grieued Dauids spirit Difference betweene the sorrow of the god lie and the wicked vexed his mind namely his sinnes and impieties his filthy sinnes wherby he had grieued his good God and louing Father he did not so much feare punishment as this to offend his mercifull and gracious God Two-fold sorrow Hence then marke the difference of Gods children and the wicked in repentance the childe of God is sorie for sinne because it is sin because it offends God displeaseth him and not so much properly for the punishment yea though there were none yet hee would feare to offend and be grieued for sinne because it is sin and breakes Gods commandements This we may behold in Dauid when he had committed those great sinnes of Adultery and Murder and was reproued for thē by Nathan the Lords Prophet 2. Sam. 12 13. Hee confesseth with griefe and anguish of heart in this Psalme verse 4. I haue sinned against thee euen against thee All the Iudgements which Nathan threatned against him from the Lord did not so much wound him as this that he had dishonoured his GOD. And when hee had numbred his people 2. Sam. 24.10 his heart smote him and hee cried out I haue sinned exceedingly in that I haue done The pestilence did not so much trouble him as his pride against GOD. And the Apostle Peter Matth. 26.75 seeing how grieuously he had sinned in denying his Master Went out and wept bitterly If there had beene neither heauen nor hell neither reward nor punishment yet this vnthankefulnes of his towardes so kinde a Maister would haue caused Peter to haue sorrowed so much as he did And when this godly sorrow is once wrought in mans heart then he beginneth to repent and neuer before The like we may behold in Abraham in Iob in Ioseph c. Genesis 18.30 Genesis 39.9 But wicked men they are grieued for sinne not because it is sinne and the breach of GODS Law but for feare of punishment Exo. 10.17 Pharaoh prayeth Moses to pray for him that the iudgement might be remoued but still he loued his sins so Saul praieth Samuel to pray for him 1. Sa. 15 30. and to honour him but still he would go on in sin Matt. 27.3 So Iudas repented and sorrowed for his sinne because he saw now he should be condemned and so for punishment hee was grieued Acts 8.24 Simon Magus prayes Peter to pray for him but how That none of the Iudgement threatned might fall vpon him Caine mourned exceedingly and cryed out saying Genes 4. My sinne is greater then can be for giuen mee but it was not for his hypocrisie in Gods seruice nor for the cruell murdering of his owne brother nor the sheading of innocent bloud but because of the punishment that God had inflicted vpon him Ahab also humbled himselfe and put on sacke-cloth as though hee had beene very penitent but Elias wrung it out from him denouncing Gods Iudgement against him 2. Reg. 2◠27 Vse Only godly sorrow causes true repētance Seeing this is the difference betweene the godly sorow of the faithfull and the worldly sorrow of the wicked one sorrowes for sin because it is sinne the other because of the punishment onely let vs heereby proue our sorrow Art thou grieued for sinne because it is sinne because it offends God And art thou more grieued for sinne because it grieues a mercifull God then for feare of punishment Yea wouldst thou bee grieued for sin though ther were no hell nor diuell to torment thee onlie for this very cause because it offends thy mercifull GOD then it is a certaine token of thy true repentance and godly sorrow But if thou finde thy heart onelie to bee lumpish and heauy Note in regard of the punishment of sinne in regard of hell and damnation and if it were not for that thou couldest be content to liue and go on in sinne surely then it is but a carnall sorrow it is not a godly sorrow that is only for feare of punishment and this deceiues many a man who thinkes he repents because he is grieued for sin in regard of the punishment But the vilest Atheist and reprobate in the world may be grieued for sin in regard of the punishment as hell fire and condemnation as Iudas Caine c. But the childe of God is grieued for sin because it is sinne and offends God though there were no hell to punish Doctr. 3 Dauid praies that the Lord would wash him Sinne defiles a mā therefore sin defiles and he was made foule and filthy by his sin And to wash him much and to rinse and bathe him to shew that sin had exceedingly defiled him and stained him both in soule and body made him loathsome and therefore he desireth to bee washed and cleansed and purged from the pollution of sinne Sinne defiles the whole mā Hence we may
learne what a vile filthy and miserable thing sinne is in the sight of GOD it staineth a mans body it staines a mans soule it maketh him more vile then the vilest creature that liues no toad is so vile and loathsome in the sight of man as a sinner stained and defiled with sin is in the sight of GOD till hee be cleansed and washed from them in the bloud of Christ Leuit. 13. The Leprousie was a wonderfull disease it did infect the body yea the cloathes on a mans backe the walls of the house and the very stones but this leprosie of sin doth more defile a man it defiles the soule and conscience Yea the creature yea euen the very heauens and earth are stained with the contagion thereof and are made by reason of sinne subiect to vanitie and corruption Rom. 8.20 Oh then see how vile a thing sinne is in the fight of God that the infection thereof should seaze vpon the Creature and make them that they dare not abide the glorious presence of God their Creator Reu. 20.12 Vse 1 Seeing sinne is so vile a thing so filthy and vncleane so polluteth the soule and body and makes vs loathsome in the sight of God so as no carrion nor dung-hill sends forth a filthier sent of stench then sinne O! how should wee loathe and abhorre it quake tremble at the committing of it Oh! it is a wonder to see how warie men are to shunne the Plague they will not come neere the place and person infected but keep aloofe off Oh that wee could be as wise and carefull to shun this plague of all plagues sinne that is the plague of soule and body But alas alas poore plinde soules they who are most afraide of the bodily plague and infection feare not this wofull plague of sinne make no bones of horrible and grieuous sins of adultery drunkennesse lying stealing c. yea as Salomon saith Foolish men and poore blinde soules Wicked men adde sinne vnto sinne and pay one debt with another doe make a sport of sin and put on them the name of Vertue Swearing is a signe of a braue Gentleman-like minde drunkennesse good fellowship couetousnesse good husbandry fornication a tricke of youth pride cleanlinesse these men bee cleane contrary to Dauid he thought nothing more vile filthy and vncleane then sinne they iudge nothing more sweete and pleasant then sinne But if we could see the loathsome filthinesse of sinne how odious it is in the sight of God how it staines and defiles both soule and body then wee should hate it and lothe it more then a toad or a serpent and shun it aboue all things in the world but alas men sinne and yet see not that they do sin they see and feele no danger they are secure no man saith Ierem. 6. Alas what haue I done We be wary tauoyd temporall danger If a man should say to any of vs touch not that garmēt it is infected or taste not that drinke it is poisoned how ready would wee bee to shunne it and auoyde it we would not touch nor come neere it but yet though wee tell men of sinne bid them take heede of it it will infect soule and body and vnlesse men doe presently repent it will bring both to hell yet men euen mad men desperately rush into it wilfully casting away their owne soules Doctr. 4 Further Hard matter to bee cleansed from the pollution of sinne whereas Dauid prayes to bee washed yea to bee washed thorowly or much and often and more then that to be cleansed and rinsed from his sinnes we learne hence that it is not so easie a matter for a man to repent and to get the pardon of his sinnes to be washed and cleansed from them as most men thinke it is Dauid desireth the Lord to wash yea to wash him often againe and again and to bathe and rinse him from his sinnes shewing that it is a hard thing to haue the spottes of sinne to bee washed out a hard thing to obtaine the pardon of our sinnes to be cleansed from the staines and blemishes of them it will cost much sorrow many a teare many a sigh and groane euen a great measure of griefe for looke how grieuously we haue sinned so greatly should wee bewaile our sinnes And hence it is that the Lord calling the people to sorrow for their sinnes doth not require a light sorrow or some small measure of griefe but such a sorrow as should euen rent their very hearts Ioel 2.13 And the Prophet Dauid saith in the seuenteenth verse of this Psalme that a mans heart must be contrite and broken euen as it were rent asunder with godly sorrow or else his repentance will neuer be accepted of God Dauid saith Psalme 6.6 That hee watered his cowch with teares Againe he saith Psalme 42. His teares were his meate day and night And indeede it must not bee a small measure of sorrow that wee must shew for our sinnes For if wee had an hundred eyes and should weepe them all out And if wee had a thousand hearts and they should all break asunder with remorce and sorrow all were too little yea although wee shead euen teares of bloud for our sinnes Vse 1 This condemneth the common opinion of men and women Folly of naturall men described they doe think it the easiest thing in the world to repent to get the pardon of their sinnes they do thinke that Lord haue mercie on mee will serue Oh God is mercifull God is mercifull and so make Gods mercy a packe-horse of all their filthy sinnes but let no man deceiue himselfe it is an other manner of thing to repent then wee take it for it will cost thee many a teare and many a prayer before thou canst haue pardon it will cost thee many a sob and sigh and many a oh oh ere thou canst be assured of the pardon of them How then doe men deceiue their owne soules thinking euery little glimpse of their sinnes sufficient no no euery sorrow brings not with it repentance Ahab had sorrow 1. Reg. 21. He rent his cloathes and put on sackecloth and fasted but this sorrow was as the morning dew it did quietly vanish away The like may bee said of Felix Acts 24. of Herod of Pharaoh and the like all which haue had in them a kinde of sorrow but it was but carnall the end whereof is death It must then be a godly sorrow arising from the sight of our sinnes that we haue offended a good and gracious God and louing Father in Iesus Christ and this must euen wound our very soules as the people of the Iewes Acts 2.37 that wee know not which way to turne vs for comfort Vse 2 Let vs imitate Dauid let vs crie againe and againe vnto the Lord for mercy Psal 32.1 let vs beg hard for the pardon of our sinnes it is the greatest mercie in the world Pardon of
sinne the greatest mercie good things are not easily gotten heauen life eternall are hardly come by and therefore let vs not imagine that it is so easie a matter to get the pardon of our sins no no wee must fill Heauen and Earth with cryings and prayers euen as a poore thiefe condemned at the bar hee will crie with teares for mercie and as a poore beggar vnlappeth his legs sheweth his wounds and all to mooue them that passe by to pittie him Note so must wee crie as for life and death for the pardon of our sinnes lay open our soares and griefes vnto the Lord and giue him no rest vntill we haue mercy Lastly it may be demanded what washing Dauid speakes of heere he speakes not heere of the Legall washing which was ysed in the time of the Law but he speakes here of that washing which is perfourmed onely by the bloud of Iesus Christ being laid holde on by faith Iohn 1.29 1. Iohn 1.7 Reue. 1.6 Zach. 13.1 for no water whatsoeuer can wash away the least spot of sinne but onely the bloud of Iesus Christ Doctr. 5 So then we learn hence that there is nothing in heauen or earth Bloud of Christ alone doth wash awaâ— sinne 1 Iohn 1.7 Hebr. 9.9 that can purge vs from sinne and the vncleannesse of the soule but only the bloud of Iesus Christ the Lambe of God being applied vnto vs by the hand of faith hee alone is our Sauiour sauing perfectly all that are saued Hebr. 7.25 He is able to saue perfectly all that come vnto him Hebr. 1.3 And by him hee hath purged our sinne So that we are to acknowledge him to be our onely and alone Sauiour without partner according to that Acts 2. There is no other name vnder heauen giuen to saue vs but the nâ—me of Christ Actes 15.9.1 Corinth 6.11 This sheweth the follie of the Church of Rome who beare men in hand that their holy-water as they call it and coniured stuffe is able to wash away sinne no no it can not doe it onely the bloud of CHRIST can doe it and no other creature in heauen or earth And therefore howsoeuer in word they honour Christ yet in deede they deny him in ioyning to â—he all-sufficient Satisfaction of CHRIST other satisfactions as their Sacrifices in the Masse to helpe CHRISTS Sacrifice on the Crosse and the Intercession of the virgine Mary Saints and Angels c. to his meritorious intercession robbing God of his honour and CHRIST of his all-sufficient merite running from Christ the pure fountaine to the filthy puddle and mire of their owne merites and satisfaction and thus poore Catholike creatures they thinke themselues trimly washed whereas alas they are not purged from their filthinesse but are as beastly as swine Vse Seeing we be all defiled with sin originall actuall old new let vs seek to Iesus Christ and desire to be washed yea to be rinsed and bathed in his pretious bloud get one drop of it and besprinckle our poore soules with it Iohn 13.8 as Peter saith Head and hands and all both soule and body For that answere giuen by Christ vnto Peter may serue for a warning to vs all If I wash thee not thou shalt haue no part with me Which if wee did well consider as well our owne pollution as also the necessitie of Christs washing wee would answer againe with Peter O Lord not my feet only but my hands and my head Vse If this were Dauids estate and condition that he was so filthy and vncleane hauing laine but a short time in sinne that hee cryeth out amaine vnto the Lord to wash him to purge him and to cleanse him Oh then what shall wee thinke of those that not once but often not a yeare with Dauid but all the dayes of their life haue liued in the common custome and practise of sinne that haue drunke downe iniquitie as a man drinkes downe water their damnation doth not sleepe And yet poore soules they thinke that if they can besprinckle themselues with a few words in the end as to say Lord haue mercie on mee that they shall be cleane But if it did cost Dauid so many sighs and groanes and teares as in the sixt Psalme which lay but a short time in comparison of others They much deceiue themselues that doe thinke it is so easie a matter to bee washed and cleansed from the pollution of sinne that haue laine therein a long time Godly sorrow will send vs to Christ And before we can be washed and cleansed from our sins in the bloud of Christ we must haue a godly sorrow which will send vs to Christ Iesus wee must see our filthinesse and vncleanenesse how we stand in need to be washed and wee must desire it with Dauid and begge it O Lord wash me rinse mee bathe me in the bloud of Christ Secondly we must haue the hand of faith by which we must lay holde on Christs bloud and besprinckle our soules with it Euen as a man doth wash his face with his hand so faith is the hand of the soule to lay hold and apply Christs bloud and the merit of it to cleanse vs and wash vs from all our sinnes But alas poore soules you shall see many a man and woman that are very curious carefull to wash their bodies and to wash their cloathes They will not suffer the least spot in them but looke to haue them washed yet they can goe from yeare to yeare with most vile and filthie soules that euen stincke with sinne and neuer desire to be washed and rinsed yea many of those who seeme to be very gay faire outward carry filthy and vncleane hearts within And if a man could but see into their hearts and see the filthy spottes of sinne he would euen stop his nose and not indure the stench of them VERSE 3. 3. For I acknowledge mine iniquities and my sinne is euer before mine eyes Dauids reson from his former petition THe Prophet Dauid hauing intreated for sauour grace at Gods hands for the pardon of his great and grieuous sinnes he doth heeve labour to moue the Lord to pitty him and to take compassion vpon him because he doth now most frankely and freely confesse his sinnes is truely touched and grieued for them yea his poore conscience is now vpon the racke wounded and distressed and exceedingly afflicted and therefore he intreateth the Lord to pitty him For I acknowledge and confesse my sinnes against God in thy sight before thy Prophets and before all thy people yea the whole Church of God by leauing this Psalme as a testimony of my true repentance and sorrow for them Doctrine Confession euer goeth before remission Hence marke that there is no place for mercy nor any fauour to be looked for at Gods hands nor anie pardon of sinne before a sinner truly humbled doe freely and frankely confesse the same and humbly acknowledge with griefe of heart
his sinnes vnto the Lord where we are to obserue two things First the person to whom wee must confesse our sinnes Secondly the manner how we must confesse them Person to whom For the person to whom we must confesse it is GOD as this example of Dauid doth teach vs verse 4. Against thee against thee onely haue I sinned Againe Psal 32.5 I saide I will confesse my sinnes vnto the Lord and so thou forgauest the wickednesse of my sinne It is true indeede wee may by our sinnes wrong men as Dauid did Vrias But being sinne the chiefest wrong is vnto the Lord The Scribes and Pharises though they were corrupt in many things else yet they held this for a truth that none could forgiue sinne but God onely Marke 2.7 And this doth the Lord testifie of himselfe Esay 43.25 I euen I am hee that putteth away thine iniquities for my owne sake 1. Iohn 1.9 If we confesse our sinnes God is faithfull and iust to forgiue vs our sinnes Besides these Precepts in the word of God there is recorded the repentance of Gods children who haue humbly acknowledged their sinnes vnto GOD as Manasses 2. Chronic. 33. Dauid 2. Sam. 12. The Prodigall Sonne Luke 15. So true is that saying Prouer. 28.13 He that hides his sinnes shall not prosper but hee that confesseth them shall haue mercie And this did Dauid proue by his owne experience that so long as hee held his peace Psalme 32.5 and did not acknowledge his sinnes vnto the Lord but concealed smothered and hid them so long his poore conscience was vpon the racke his soule was troubled and greatly disquieted but after he had confessed them and repented of them the Lord for gaue them and shewed him mercy Secondly wee must confesse our sinnes also vnto men and that both priuately and publikely as the quality of the sinne requireth For howsoeuer we condemne Auricular confession as hauing in it nothing but policie and a racke to the conscience yet wee doe not onely allow but call and crie for that voluntarie confession which euerie Christian ought to make to their godly patron of such sinnes as disquiet the conscience and no doubt great blessings and comfort follow them that vse this godly practise And therefore Ioshua 7.10 When Ioshua laboured to bring Achan to a sight of his sin he saith My sonne I beseech thee giue glory to the Lord God of Israel and make confession vnto him and shew mee now what thou hast done Againe Confession must be made vnto men and that in respect of the Church that the Congregation that hath been offended may be satisfied as also that others may bee terrified from falling into the same sinnes 1. Timot 5.20 Them that sinne rebuke openly that the rest may feare And last of all in respect of the sinner himselfe that ther by he may be the more humbled as that incestuous person 2. Corinth 2.7 That was deliuered vp to Sathan for his sinne which brought him to humiliation whereas otherwise if the punishment were laide onely on their purse few or none would regard it But withall we must know that a man is not bound to confesse his sinnes to the Minister onely and to none else as Papists would haue men doe it to a Friar But hee may make choice of any other Christian friend according to that of Saint Iames Iames 5.16 Acknowledge your faults one to another and pray one for an other that ye may be healed Vse 1 Seeing true and harty repentance cannot goe without a free and franke confession of sinnes and a hearty and humble acknowledgement of them First this condemneth all those who are so farre from confessing of them that they are not ashamed to iustifie their sinnes euen to patronize them to pleade for them as tell men of their sins and impieties they answer what need you care you shall not answere for my sinnes take care for your selfe so reproue swearing drunkennesse pride c. and men are so farre from being humbled and confessing them that they iustifie them and say they do but as others doe it is the fashion and they are not alone and this is a corruption that we haue all by kinde to dissemble our sinnes our mothers breasts haue giuen vs no other sucke Adam our first Parent hath taught it vs Genes 3.12 When he was examined hee posted off the matter from himselfe vnto his wife The woman that thou gauest me shee gaue mee of the fruit and I did eate And Eue quickely cleared herselfe posting off the matter to the Serpent The Serpent beguiled me and I did eate And so it is with vs all we are loath to make any confession of our sinnes vnto God Mens sinnes breake forth euery day lying swearing drunkennesse malice c. But where is that man to be found that hath any care to satisfaction This while men doe not confesse them they can haue no pardon of them Luke 13.5 Vnlesse yee repent yee shall perish Now confession is a speciall part of true repentance Vse 2 Seeing there is no pardon of sinne till wee doe confesse it and humbly acknowledge it Let vs euerie one freely acknowledge and confesse our sinnes vnto the Lord lay them open and naked before him it is the best way to get the pardon of them at his hands indeede in the Court of man to confesse our sins is the next way to bring shame and punishment but in the Court of God it is not so but the next way to haue them couered is to vncouer them and to lay them open vnto the Lord I haue sinned saith Dauid 2. Samuel 12. The Lord hath taken away thy sinne thou shalt not die saith the Prophet When wee confesse them then hee will couer them If wee iudge our selues wee shall not be iudged of the Lord 1. cor 11.31 Oh then set vs not feare to confesse our sinnes lay them open vnto the Lord with griefe and sorrow yea let vs deale as a poore prisoner condemned at the Barre or as a poore Lazar and cripple shew our soares and lay open our wounds and by that meanes we shall mooue the Lord to pitty and compassion The manner how wee must confesse our sins Secondly that we may so confesse our sinnes and make such an acknowledgement of them as may bee a true Confession and to bring with it true and vnfained repentance We must first take heede that wee do know our sinnes the number of them the greatnesse of them the danger of them how they make vs most vile in the sight of GOD and most loathsome wee must know that wee deserue hell-fire and eternall condemnation for them for till a man know his sinne and his conscience be conuicted for it and withall see the danger of his sinne hee will neuer humbly and heartily confesse the same I know saith Dauid mine iniquities So did Peter although for a time he did he knew not what as a man in a Trance for sinne
may well be called madnesse yet afterward he bethought himselfe and considered what he had done and lamented his follie with teares And this is required of vs all Lament 3.40 O let vs search and trie our waies and turne vnto the Lord. And the Lord complaineth Ieremie 8.6 That hee did hearken to see if there were any man that would repent and turne vnto the Lord but there was no man said what haue I done And surely this Complaint may be taken vppe against the people of this Land That notwithstanding GOD hath cried and called vnto vâ— so often from Heauen by his powerfull voice in his word by his mercies and by his iudgements so sensible that if the Magicians in Aegipt were amongst vs they could doe no lesse then acknowledge it the finger of God yet where is the man almost to be found that looketh backe vnto his owne waies to aske this question of his owne heart to say Alas what haue I done Or with Dauid heere I know mine iniquities Now there is a two-folde knowledge of sinne First Generall Secondly Speciall General knowledge neuer worketh any reformation for this is found for the most part in all men which can say they are sinners But there is a speciall knowledge of sinne which God will once discouer vnto vs either in mercy to our good and saluation as heere to Dauid to Peter to Marie Magdalen c. or else in wrath as hee did vnto Iudas Caine Achitophel c. to their finall condemnation which may teach vs all to pray vnto the Lord so to giue vs the sight of our sinnes as that we neuer despaire of his mercy that our sinnes may neuer rise vp against vs to our confusion Secondly our confession of our sinnes must proceede from sorrow of hart for them with a hatred of them so as nothing doe more grieue vs then our sinnes And this our Sauiour Christ insinuateth Matth. 11.28 When he calleth onely such vnto him as are weary and laden euen ready to faint vnder the burthen of their sinnes And this doth Dauid himselfe confesse Psalme 38. My sins saith he are as a weightie burthen too heauie for me to beare For when men can runne away with their sinnes as though they were as light as a feather it is an euident token they were neuer throughly humbled for them Thirdly it must be frank and free not wrung out by compulsion as sometimes a wicked man sometimes vnder the rod may confesse his sins as Pharaoh Iudas and the like Exo. 10.17 Matt. 26. But this Confession was onelie by compulsion wrung out of them it came not from any sorrow or hatred of sinne but for feare of iudgement and punishment But wee must bee as forward and as ready to confesse them to the glorie of GOD as wee were to commit them to his dishonor Thus did Dauid confesse his sinne Psalme 32.5 I acknowledge my sinne vnto thee and mine iniquitie haue I not hid It must be without all excuse or lessening of our sinnes we may not mince them or excuse them but lay them open in their colours rather aggrauating them then lessening them Fourthly wee must confesse our sins with a purpose to forsake them According to that of the Prophet Esay 55. vers 7. Let the wicked for sake his waies And the vngodly man his owne imaginations and returne vnto the Lord. There must be in vs a desire to forsake all our sinnes and euery wicked way else there is no true repentance For one sinne is a sufficient holde for Sathan and a sufficient Barre to keep out Christ Iesus as wee may see by the example of Herod Marke 6. of Iudas c. Vse 1 This sheweth that most men and women doe not truely repent for though they can say God be mercifull vnto vs we are all sinners yet in particular they see it not no they think they keepe the Commandements of GOD a man can very hardly perswade them that they breake any of the Commandements in particular although in generall and in a confused manner they confesse themselues to be sinners yet in particular they doe not so Nay they are so farre from aggrauating their sinnes That they rather extenuate them by all meanes possible I am not alone nor I am not the first nor I hope I shall not be the last as for any griefe or sorrow for sinne it is farre from them and they are farre from it Vse 2 This sheweth that those who though they confesse themselues sinners yea in particular yet because they doe it not with feeling with hatred and detestation of sinne therefore they be faulty for wee should euen with right heauie hearts Psal 32.5 and wounded soules confesse our sinnes with the greatest hatred of them as possible wee can so as often as wee speake of them it should make our hearts to erne and teares to stand in our eies Vse 3 But most of all are here condemned those vile beasts and filthy sinners who are so farre from speaking of their filthy and beastly sinnes with hatred and dislike that they doe in brauery speake of them with a kinde of ioy and delight now who would euer think a man to be so vile to brag of his owne shame to boast of his owne filthinesse If a prisoner going in the way to the gallowes should then bragge of his robberies and villanies and bee prowd of his halter what a desperate thing were that And yet such filthie beastes there be in the world who are not ashamed to boast out their owne shame and filthinesse to talke yea to bragge of their owne vncleannes and of their filthy drunkennesse how they haue druncke so many dozens how they haue made so many drunk O wretched men it is a wonder the house falleth not on them or that God raineth not fire and brimstone from heauen to consume them And my sinne it euer before my eies DAuid hauing shewed how that he had freely confessed and acknowledged his sins vnto the Lord heere hee sheweth the cause which mooued him so humbly to acknowledge the same namely Cause that moued Dauid to confesse his sinne because they were euer in his sight and before his eies As if he should haue said howsoeuer I haue a long time laine snorting in sinnes and did not feele and see the danger of them yet now being tolde of them by the Prophet I see them and so beholde them that my conscience accuses me for them and I can haue no rest but my wounded Conscience doth vrge mee and compell mee to confesse my sinnes vnto thee Where first of all we may behold the cursed nature of sinne when the Diuell tempts a man vnto it he doth euer hide the misery of sinne The curse of GOD due to sinne the torments of hell and the damnation of both body and soule in hell for euermore These things the diuell doth labour to keep from mens eies buzzing onely in their cares the profite of sinne gaine
make vs to hate and dislike them seeing the danger of them how loathsome they be in Gods sight Thirdly the remembrance of our sinnes makes vs wary that we fall not into them againe but our former fals makes vs take heed of falling in time to come Fourthly the remembrance of our sinnes make vs pitty other men because though they fall dangerously yet we know we haue fallen aswel as they therefore wee hope well God will giue them repentance Fiftly the continual remembrance of our owne sinnes put vs in minde of GODS mercie in the pardon of them And when men easily suffer their olde sinnes to passe away and slip out of their minds they will easily fall into new and easily forget the mercie of God and how much they be bound vnto him Paul hee giues vs an excellent example who remembring how hee had persecuted the Church 2. Timot. 1. saith Notwithstanding God was mercifull vnto me So that the continuall remembrance of our sinnes puts vs in mind of Gods mercifull dealing with vs and must stirre vs vp to thankefulnesse For if wee forget them the Lord will remember them and if wee remember them the Lord will forget them This then should make euery man beware how he forgetteth his sinnes and casts them carelesly behinde his backe for this is a signe that GOD remembers them and will call thy man to account for them Vse 1 This shewes the great impietie of those men and women who seeke all means to put their sinnes out of their minds Note of a wicked man to smother the checks of their consciences by sports and pastimes by merry company or by some other means to keepe themselues from the sight of their sinnes they can not abide to heare of them by others or to thinke of them themselues but put away the remembrance of them by all meanes possible how should these euer repent and be humbled for them how should they confesse them with teares and begge the pardon of them Vse 2 It must stirre vs vp to the serious and often meditation of our sinnes to keepe them in memorie our olde sinnes and new sinnes Psalme 25 open and secret euen the sinnes of our youth to humble vs and to cause vs to keepe in minde the endlesse mercie of God in pardon of them and therefore we should doe well to set some time apart to call our life to account Psal 4.5 Tremble and sinne not commune with your heart vpon your bedde and bee still Where Dauid calls vpon Sauls Courtiers to feare Gods iudgements and threatnings it is a speciall means to humble vs and to moue vs to repentance to keepe a note of all our sinnes and slippes and falls that we may euer haue matter to humble our hard and stony hearts Vse 3 Wee see the cause heere why so few doe truely repent and confesse their sinnes to GOD Cause why so few doe repent and begge the pardon of them namely because their sinnes be euer out of their fight though they prie into and espie the sinnes of other men and haue them in their fight yet doe they cast their owne behinde them and by that meanes neuer setting their sinnes in sight they forget them neuer bee humbled for them but the Lord threatneth all such that if they will not set their sinnes before them then will hee take the paines to set them all in order before them one by one Psalme 50. I will reprooue thee and set before thee the things that thou hast dope O consider this ye that forget God lest hee teare you in peeces and there be none to deliuer you Doctr. 3 When as Dauid saith in the confessing of his sinnes Sin once knowne doth euer accuse till it bee pardoned that they were euer in his sight first they all this while grieue and vex him wound his soule and conscience we learne that finne once knowne and felt doth so accuse and wound the conscience of a poore sinner that there can bee no rest and quietnes vntill it be pardoned for it was euer in his sight and before his eyes troubling and vexing his minde and wounding his conscience And as it was with Dauid so it fares with euery poore sinner after the Lord in mercie opens our eyes to come to the knowledge of sinnes and our misery by them so as our conscience doth accuse vs we feele the weight of Gods anger pressing downe our soules there can be nothing but hell and anguish for the present time nothing but extreame sorrow and vexation of spirit till wee finde some comfortable answere from GOD for the pardon of them Note as we see a poore prisoner arraigned conuicted and condemned to death there is nothing but sorrow and griefe no ioy in wife child friends lands liuings gold or filuer meate or musicke onely the gracious pardon of the King can reuiue him and make him a glad man So it is with a poore sinner arraigned in his owne conscience for sinne conuicted and condemned in his owne soule before the barre of GODS Iudgement nothing can now comfort him and cheere him vp and reuiue his wounded conscience but the gracious pardon of GOD the generall pardon of GODS mercie fealed with the bloud of the Lambe of GOD that takes away the sins of the world Vse 1 This shewes the miserable and pittifull estate of many thousands in the world who lie in sin rot in sin Indirect course that world lings take and neuer seeke for pardon neuer seeke for mercy at the hands of God and if they finde and feele their sins then they run to this vanitie and that pastime to smother the checkes of their consciences and by merry company eating and drinking carding dicing c. seeke to stop the mouth of their conscicnces and to smother it But alas wee see this is cold musicke for a wounded conscience Saul thought to haue preuailed by this at what time hee called Dauid to play and make musicke before him but by and by his wound was greater for these men that seeke by such deuices to stop the mouth of their consciences they doe as a man that is in the fit of a burning agew he is hote and to coole his heate he drinketh a draught of cold water that indeede for the present will somewhat alay the heat of his stomacke yet by and by his fit is increased and made the worse Vse 2 Let vs neuer giue any rest vnto our soules till wee haue gotten the assured perswasion of the pardon of all our sins for so long as the conscience doth accuse for sin so long we shall finde no rest nor quietnesse no Rom. 5.1 there is no peace till wee bee reconciled to God by true repentance and till the conscience leaue accusing let vs neuer leaue repenting and humbling our selues for the pardon of our sins Doctr. 4 It is to be obserued that Dauid in the confession of his sin saith I acknowledge
my sinnes not speaking of his great fin of Adulterie alone but of many sins wrapped vp together for hee did not onely commit adultery with Bethshaba the wife of Vrias but shead his guiltlesse and innocent bloud yea with him caused as it is like many of his good subiects and loyall souldiers to be slaine hee sought to couer his sin closely and cunningly by bidding Vrias to goe home to his wife that so the childe might be thought to be his And to all these he added this that hee layed the whole Church of GOD open to the enemy to the anger of God Sin neuer goes alone Hence then note for our instruction that Dauid confessing that one sin will neuer goe alone but sin goes by couples by heapes one in the necke of an other as hee that taketh a chaine by the end and pulleth but one lincke all the rest doe follow so if a man let liberty to one sin that sin will not goe alone but draw another adultery will often bring murther with it swearing lying with it so drunkennesse whooredome c. The Apostle biddeth vs Rom. 13.13 Not to walke as children of darkenesse in surfetting and drunkennesse not in chambering and wantonnesse not in strife and enuying shewing vnto vs that sinnes goe by couples and one draws on an other and will hardly goe alone It is like the Gangrene or Canker it fretteth and eateth further and further the hand infecteth the arme and the foote the legge and so one member an other till it hath diffused it selfe ouer the whole body if the part that is infected be not cut off at the beginning This doth the Apostle teach 2. Tim. 2.16 Stay prophane and vaine bablings for they increase vnto more vngodlinesse And their word will frette as a Canker Saint Iames also sheweth the fruitfulnesse of sinne saying When lust hath conceiued it brings forth sinne and sinne when it is finished it brings forth death And as sin doth increase so doe GODS iudgements Leuiticus 26.22 23. If yee walke stubbornely against mee and will not obey me I will then bring seuen times moe plagues vpon you according to your siâ—â—es yet if by these yee will not be reformed by me but walke stubbornely against mee then will I also walke stubbornely against you And I will yet smite you seuen times for your sinnes And thus we see againe how God will keepe a proportion betwixt our sins and his punishments Vse 3 Seeing this is the cursed nature of sin that it will neuer go alone but one will draw on an other who oredome murther hypocrisie c. it stands vs all in hand to take heede wee giue liberty to no sinne liue in none delight in none for if we do we shall finde that one sin will neuer goe alone but let vs abhorre all hate euery sin and striue against all wee see this common in the world that if a man shall yeelde to one sin by and by it will draw him to an other Note and often as it was in Dauid whoredome will bring murther with it sometimes of the husband sometimes of the childe sometimes of two or three And therefore let vs be carefull to shunne and auoyde euery sinne liue in none for though one sinne be enough to carry a man to the gulfe of hell yet one will neuer goe alone Wee see this in the example of Caine Genes 4.8 he was reprooued of God for his malice conceiued against his brother But hee hear kened not to the voyce of the Lord but hardned his heart and shead innocent bloud euen the bloud of his brother This appeares in Iudas Math. 26. hauing once entertained Couetousnesse in his heart fell from Couetousnesse to Treason and at last became a verie diuell incarnate The like wee may beholde in Saul 1. Samuel 16.1 who fell away from GOD steppe by steppe vntill the Spirit of GOD had vtterly forsaken him and hee brake out in open rebellion against Almighty GOD For as amongest all the blessings which the Lord doth bestow vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is checked and controuled and soone made bleede so there can bee no greater curse laide vpon man then to haue a rebellous heart which hoordeth vp euery day vengeance against it selfe VERSE 4. 4 Against thee against thee onlie haue I sinned and done this euill in thy sight That thou mayest be iust when thou speakest and pure when thou iudgest In this verse Dauid knowledgeth his special sinnes IN this verse and the two that follow Dauid proceedeth in the humble acknowledgement and confession of his sinnes first his actuall sinnes secondly from them he commeth to the fountaine and beginning of all sinne namely his naturall corruption wherein hee was conceiued and borne and this originall sin hee speaketh of in the next verse following Two parts This fourth Verse containeth in it two parts first a free acknowledgement of his particular speciall and actuall sinnes in the second he doth cleare the Lord of all cruelty and iniustice that howsoeuer the Lord had not onely sharpely reproued him by the ministerie of Nathan but also punished him and grieuously afflicted him for his sinnes in taking away the childe that was borne in Adultery yet hee doth acknowledge the Lord to be iust and righteous in all his waies In the first part of the Verse Two parts consider first the partie to whom he confesseth Against thee Against thee onely where he sheweth the great dolour and extreame griefe of his minde for his sinne against GOD in that hee doubleth the words Against thee Against thee secondly wee are to obserue how he doth acknowledge his speciall and particular sinner namely adultery murther and sheding of innocent bloud I haue sinned and done this euill in thy sight Against thee These words are expounded diuersly First that it is as much as if Dauid should haue said O Lord howsoeuer I haue grieuously murther yet I haue so hidde my sinne from man that there is none that knew it but thou alone so that he acknowledgeth all the sinne was against GOD because no mortall man was priuie to his sins Others expound it thus That although Dauid had offended against man yet he was especially wounded and grieued for that hee had broken the Lawe of God So that though it be true that he had done great wroÌ„g to his faithfull seruant and most loy-all subiect Vrias yet here was that that killed his heart and wounded him to the quicke namely because he had offended his most mercifull and louing God as if he should haue said O Lord my God although the whole world should cleare me and no man liuing should accuse me yet it grieueth me at the heart because I haue offended thee my most mercifull God Doctr. 1 Hence first I note that howsoeuer a man may hide his sinne from men and Angells A mans sinnes are open
against the childe begotten in bastardie the innocent bloud of all those of his loyall Subiects that were slaine with Vriah his sinne against his owne house and family As also his sinne against the whole Church and people of GOD laying them open to GODS iudgements for his sake But yet all these sinnes against men how great or grieuous soeuer they were hee accounteth them as nothing in comparison of his sinne against GOD and therefore saith Against thee onely haue I sinned Secondly I answer that all sinnes of what sort soeuer they be they bee great sinnes because they be against the Lawe of God And were it not for the Lawe of GOD forbidding sinne and commaunding vertue there should bee no sinne for what is sinne but the transgression of the Lawe of GOD And therefore Dauid acknowledged his sinnes were against GOD he had rebelled and transgressed his Lawe and Commandement hee had not now to doe with Vriah or any mortall man But with the iust and most righteous GOD whose holie Lawe hee had most rebelliously broken and violated for if the Lord had not forbidden men to commit Adulterie it should be no sinne and if the Lord had not said Thou shalt not kill it were then no more sinne to kill a man than to kill a dogge But seeing the Law of GOD forbiddeth it Rom. 6.23 therefore it is sinne and deserueth eternall damnation Hitherto of the sence of these words Doctr. 1 Seeing all sinne is the transgression of the Lawe of God God alone can forgiue sins whether it be immediately as the sinnes of the first Table or mediately when in sinning against our brother we doe sinne against GOD It followeth that God alone can pardon and forgiue sinne for it belongeth to him alone to pardon the fault against whom it is committed but all sinne is against GODS Lawe therefore hee alone can pardon and forgiue it And this is affirmed by the Pharisies Who can forgiue sinne but God onely Luke 5.21 No creature hath this power for he that can forgiue sinnes must be able to take away the punishment of sinne which is death hell and damnation Now then to say that a man can properly forgiue sinne is in effect to say that a man hath power ouer death and hell which can not be Vse 1 Seeing none can pardon sinne but God onely because all sin is against GOD alone no man on earth no Saint or Angell in heauen can pardon and forgiue sinnes but GOD onely This condemneth the blasphemous and cursed doctrine of the church of Rome who doe holde and teach Pope Antichrist that the Pope can as truely and as properly forgiue sinnes as God himselfe This one point of doctrine taught and held by the church of Rome doth proue their Pope to be Anti-christ euen that man of sin the Apostle speaketh of 2. Thess 2. who makes himselfe equall to God and as Almighty God can pardon sinnes so will his holinesse pardon sinne and whereas God neuer gaue any sinner pardon of sinne before they were committed and repented Horrible impietie yet the Pope can and doth giue out his pardons for a peece of money for sinnes past present yea for twentie yeares to come for treason for murther adultery yea any sinne then which what can be more blasphemous and dangerous to giue men licence to sinne and open a gappe to all manner of villany For who will be afraide to sinne if he may haue a pardon for sinne before it bee committed Vse 2 Seeing Dauid confesseth that hee had sinned against GOD alone hee doth acknowledge though all men should pardon his sinnes and wincke at it yea should seeke to flatter him being a King yet he could not be so satisfied because the sinne was against Gods Laws and Commandements and therefore hee seeketh to God for pardon God offended when our brother is iniured so when wee sinne against men offend our neighbour and brother by lying adultery murther c. yet let vs know we haue to doe with God and though all men should pardon me and winke at my sinne yet vnlesse the Lord seale my pardon it is not worth a button when great men sinne by adulterie and murther Notes by oppression and cruelty they haue their claw-backes and flatters who will smoothe and flatter them lessen and excuse their sinnes yea say all is well done but alas when the Law of God is broken vnlesse hee pardon all the flattering and soothing of men is nothing worth Vse 3 Seeing all sinne to speake properly is against God because it is the breach of his Law therefore it followeth that all the punishing of sin belongs to God he alone is the auenger of sinne Vengeance is mine saith the Lord and I will repay Rom. 12.19 Where the Apostle sheweth that all punishing and reuenging of sinne belongeth to the Lord alone because that GOD alone is the person which is wronged and iniured and not man to speake properly seeing not mans law but GODS law is violated and broken And if his Lawe were not broken no man nor any other creature should haue any cause to complaine and therefore all punishing and vengeance for sinne belongeth properly to God and vnto such whom hee shall appoint to bee his Lieutenants on earth and ministers to stand in his stead to punish sinne And therefore first this sheweth that those men do much offend who when the Law of God is broken by wicked and vngodly men can winke at their sins and will not vnsheathe the Sword put in their handes to the eud to smite the same But can suffer many great and horrible sinnes to be committed that the Lord himselfe many times is faine by the sword plague pestilence or other wayes to execute Iudgement on vngodly men sweeping them away by heapes Vse 4 This practise of Dauid condemns the common practise of the world if men doe sinne and doe some euill that is knowne to the world what doe they then They seeke to pacifie the partie offended to stay his displeasure eyther by money or by friends or by some other meanes but alas they regard not the anger of God whose Maiestie is offended and Lawe transgressed But Dauid heeere confesseth that hee had not to doe with man but with God whose most holy and righteous Lawe hee had broken and although all men would willingly haue pardoned the fault yet that could not content him till he had got the pardon of GOD sealed in the bloud of Christ Iesus So let vs though we must and may labour to be reconciled to men yet let vs looke vp higher to the hand of GOD to be reconciled vnto him to begge pardon at his hands and to be at one with him alas what shall it boote vs to get the Kings pardon Note for murder adultery theft c. if the King of heauen pardon not and doe not forgiue the same what if wee can appease the anger of man and
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
the best insight into the Lawe of GOD hath the greatest sight of his sinne and of his misery and is most humbled and most stirred vp to seeke to God for mercy And they which haue least knowledge of the Lawe know least of their sinnes and miserie and are most prowd and least humbled neither can they truely repent For as a sicke man is then most dangerously sicke when hee hath no feeling of his sickenesse so a sinner is then in greatest misery when hee thinketh himselfe to bee no sinner Such a one is farre off from mourning and sorrowing for sinne from turning from them and returning to God Seeing he taketh himselfe to be in good case and to stand in need of no repentance And such were the Pharises in the dayes of CHRIST whom he reprooued Matth. 9.12 The whole neede not the Physition but those that are sicke I came not to call the righteous but sinners to repentance And done this euill in thy sight SInne may well be called an euill because it is the cause of all euill both in soule and body for al iudgement plague and punishmnnts be but the fruits that come of sinne sicknesse pouerty plague pestilence shame warre all iudgements be the fruits of sinne Secondly because sin doth displease God and offendeth his Maiestie therefore it is called an Euill of all euills Thirdly because this euill of sin infects heauen and earth and brings euill to all the creatures of God vnder heauen Vse Well seeing sin is an euil it displeaseth God it brings all euill and all manner of plagues and punishment yea eternall death in the world to come and seeing it infects heauen and earth with the poyson of it how should we hate abhorre sin quake at it be afraid to commit that which is the cause of all other euilles But alas though sin be a fearefull euill yea the cause of all euill yet we see men are not affaid of sin they quake not at it they shun it not yea they which doe feare fire and water the plague and pestilence yet dare bee doing and tampering with sin as if there were no euill nor danger in it but if we be wise let vs flie sin aboue all other euils whatsoeuer and in so doing if we flie this euill of sin we shal preuent many other iudgements and euills which are the fruits of sin In thy sight or before thine eyes As if Dauid should haue saide O Lord my God though I did commit adultery neuer so closely and caused Vrias secretly to be slaine yet alas I see all I did was manifest before thine eies and could not be hidden from thy sight Doctrine Men sinne before God Howsoeuer men and women sin neuer so closely secretly yet they sin before the face of the Lord euen in his eyes and vnder his nose the Lord standing by and looking on them neither distance of place nor secret corner neither darkenesse of the night nor any deuice and shift of man whatsoeuer is able to couer our sins from Gods eies Psal 139. Hebr. 4.13 there is no creature which is not manifest in his sight but all things are naked and open before his eyes with whom wee haue to do It is true indeed it is an casie matter to bleare the eyes of man to sin so closely and cunningly that no man shall know it in some secret corner in some darke night to steale lie commit adultery but although all men and Angels be ignorant yet our most secret euilles and sinnes are all naked vnto the Lords eies Vse 1 Oh that all men could be perswaded of this doctrine that we euer sin in the Lords sight when wee lie steale commit adultery then doth the Lord sees vs his fiery eies behold vs and the Lord euen then stands at our elbowes and lookes vpon vs How would this be a blessed meanes to bridle men and to restraine them from many secret and hidden sinnes What man durst be so bold and desperate to cut a purse when hee sees the Iudges eye set on him and beholdeth him And what man is so desperate that durst steale lie commit adultery if he knew that the all-seeing and piercing eyes of Almightie GOD did beholde him and looke on him This doth the Lord GOD tell the seuen Churches of Asia in euery Epistle Philip. 4. Reuel 3. I know thy workes O then let the remembrance of this make vs watchfull and wary to looke vnto all our wayes to liue as euer in Gods presence Vse 2 Here is matter of comfort and incouragement vnto the children of GOD for as the Lord sees and beholdeth all the euills and sins of men and women to iudge and to punish them al is naked to his piercing and all-seeing eyes so likewise all our good deeds and vertues are knowne and seene of God I know thy workes all thou dost both good and bad I know all Now then if the Lord do take knowledge of all our workes and sees them yea there is nothing we doe but it is manifest in his eies we know he is a bountifull God and plentifully rewards all that loue and feare him yea he will not leaue a cup of colde water without a reward O then let vs proceede and abound in good workes in knowledge faith repentance patience obedience humilitie zeale loue c. for the Lord knowes and sees all and will not let any one good work go vnrewarded Now followes the second part of the Verse containing a reason why the Prophet Dauid did thus acknowledge and confesse his sins and humbled himselfe for them namely that by this meanes hee might cleare the Lord of all iniustice and hard dealing in word or deede as if hee should haue said O Lord I confesse that seeing I haue so grieuously sinned against thee and so fowly committed euill in thy sight there is no cause why I should so much as accuse thee of the least cruelty iniustice or hard dealing with me either in thy terrible threatnings by thy seruant Nathan or thy righteous iudgement in taking away the childe conceiued in adultery for I acknowledge that I haue deserued farre more grieuous plagues and punishments for this my vile and grieuous sin And therefore by this my confession I doe cleere thee O Lord of all iniustice and cruell dealing condemne my selfe to be worthy of farre more grieuous iudgements and punishments for my sins so as all the world may see and know that thou art most iust in al thy threatnings denounced against sin and most pure and righteous in al thy iudgemēts fatherly chasticements That thou maiest be iust That is that thou maist be known iust in thy workes and all the world may see and know that there is great and iust cause of thy threatnings against sin and sinners Now what these speeches were and the iudgements threatned against Dauid looke in the second of Samuel chapter 12. verse 10. First that the Sword should neuer depart
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
1. Reg. 22.8 because he neuer prophesieth good vnto him but euer tolde him of Gods iudgements and therefore hee could not away with â—im but let vs know that it is a bad property and a signe of a most lewd and gracelesse heart Psal 50 Thou hatest to be reformed The vilest Atheist in the world may be content to heare the gospel but let vs know that we must be content to heare of Gods iudgements Herod could be content to heare Iohn Baptist gladly Esay 58.1 Mar. 6.20 Psal 141.5 vntill hee came to touch his beloued sinne which was a signe hee had a naughtie heart But Dauid could wish the righteous might smite him friendly and reprooue him for such smiting should be good for him Psalme 141. verse 5. Vse 2 Let vs learne by Dauids example quietly and patiently to heare of our sinnes and to heare GODS iudgements denounced against them Faithfull Ministers token of Gods loue and let vs deeme it a singular fauour of God if the Lord send some godlie Nathan to tell vs of our sinnes and to thunder out GODS iudgements against them it is a signe the Lord loueth vs and would not haue vs to perish And therefore let vs bee so farre from murmuring or disliking the Lords Ministers for telling vs of our sins that we should rather loue them and like them yea Dauid loued Nathan aboue all other men because that hoe was a meanes to reclaime him and bring him home againe by true repentance And so it is with all Gods children that those faithfull Ministers of the Word which haue beene the meanes to humble them and cast them downe for their sins Psal 141.5 of all other they loue them and make much of them Vse 3 Seeing when Nathan reprooued Dauid hee acknowledgeth it to bee the Lords rebuking of him it must admonish all men to listen vnto the word of God in the mouth of his ministers Ghd'speaketh by his Ministera as though the Lord himselfe should speake vnto them for they stand in his steade and whatsoeuer they speake in the name of the Lord it is as much as if the Lord should speake from heauen and therefore CHRIST saith Luk. 10.16 He that heareth you heareth mee And hee that despiseth you despiseth me and hee that despiseth mee despiseth him that sent me And therefore let vs take to heart the judgements of GOD threatened by his Ministers let vs make a good vse of them and let vs assure our selues that vnlesse we do repent they will seize vpon vs and therefore let all vngodly men take heede how they reuile Gods ministers when they deale soundly and roundly sincerely and sharpely for sinne for thou striuest not with man but with God And pure when thou iudgest THAT is that thou mayest be knowne to be pure free from all cruelty and iniustice in thy iudgements when thou dost chasten man for sinne wee must needes acknowledge that thou art iust and dost neuer deale so hardly with vs as we deserue For himselfe hee confesseth that GOD is most iust That howsoeuer the Lord might bring vpon him all those Iudgements which hee had threatned by his Prophet against hin viz. That euill should be raised against him out of his owne house That the Sword should bee sent against it That his wiues should be openly defiled That the childe borne in adultery should die yet though all those things should come vpon him and his house the Lord should still free from cruelty and iniustice Doctrine By this example of Dauid wee learne to free the Lord from all cruell God is euer iust in his iudgements hard and vniust dealing that although the Lord bring vpon vs many and grieuous judgements sickenes pouerty imprisonment plague famine sword pestilence c. yet let vs take it so to heart that euer we do acknowledge GOD is free from all cruell and vniust dealing Dan. 9 5 6 7. a most liuely example of this we haue in the people of the Iewes whom the Lord had grieuously afflicted for the contempt of his word and despising his Prophets sent them into great captiuitie now being there they doe not complaine of any vniust dealing of God towards them but confesse rather Lam. 3.22 That it was his endlesse mercie that we were not consumed Because his compassions faile not the like example we haue in Iob Iob 1.22 who neuer charged God of any vniust dealing And to the same purpose speaks the Church Micah 7.9 I will beare the wrath of the Lord because I haue sinned against him Vse 1 Hence wee are taught whatsoeuer crosse or iudgement the Lord shall lay vpon vs to vndergoe the same without murmuring or repining against GOD for in all these things God is most righteous and laieth nothing on vs which we haue not deserued Let vs therfore learne with Dauid to be dombe and silent vnder the hand of God whatsoeuer we suffer because God hath done it and wee haue deserued it But alas how far is this from those men who when they are crossed are readie to breake into cursing and swearing c. or at the least fret and repine against God as if he had done them wrong in punishing them Vse 2 This condemns that great impatiencie of many a one that when the lord doth exercise them by sickenes by pouertie by crosses in wife or children c. are ready to murmure and complaine that the Lord dealeth hardly with them so that they dare reason and dispute with GOD this was Iobs case in his extreamitie hee forgate himselfe and spake soolishly nay rather let vs with Dauid confesse and acknowledge that it is the iust hand of GOD and that he doth vs no wrong although hee send many and long afflictions vpon vs let vs confesse it is his mercy that hee sends no more yea let vs acknowledge that wee are worthy ten thousand times to perish for our sinnes and to be damned eternally And if the Lord should for euer condemne vs Iob 13.15 Dan. 9. yet he should be iust Vse 2 This condemnes all those prowd spirites who dare charge the Lord of great cruelty and hardnesse if hee should reiect the greatest part of mankind and damne them for their sinnes they thinke it stands not with Gods mercy so to do but as the Apostle Paul in the eleuenth chapter to the Romanes saith What arte thou O man that darest dispute with God Yea it is therefore most iust because GOD willeth it for his will is the rule of iustice And therefore anie thing is iust because he willes it and therfore let vs not only in our owne Note Particular crosses and calamities acknowledge God to be iust but also in the matter of Reprobation and Reiection let vs acknowledge Almightie GOD to be most iust and righteous let God be true and euery man a liar Vse 3 Seeing the Lord is so pure and iust free from all cruell and hard
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
great certainely he was neuer yet truly taught of God VERSE 7. 7. Purge mee with hissope and I shall be cleane wash me and I shall be whiter then snow Dauid renewes his former request v. 2. DAuid hauing made his request vnto GOD for mercy for the pardon of his sins and vsed a reason from the free confession and acknowledgement of them to moue the Lord to pitty him doth heere againe renue his suit and humble request vnto God and hee praieth here vnto God for two great benefites First Iustification in the free pardon of his sinnes and imputation of CHRISTS righteousnesse verse 7. And secondly for Sanctification and Reformation of the whole man verse 10. And first verse 7. he intreates the Lord for the free pardon of his sins that GOD would cleanse and wash him from them in the bloud of Christ the Lambe of GOD and secondly hee prayeth for the blessed fruite of Iustification namely peace of conscience and ioy in the spirite verse 8. for till the conscience haue a Certificate from GOD and a blessed pardon sealed and applied by faith it cannot be at quiet First seeing Dauid had prayed before vnro God for mercy and pardon of his sinnes and heere doth againe renue the same Petition and in other words puts vp his request vnto God for the same Hence we learne that the pardon of our sinnes is a singular fauour and mercy of GOD bestowed vpon vs for CHRISTS sake which appeares in that Dauid so often in a Psalme prayes for it Pardon of sinne the greatest mercy therefore it is a great and inestimable mercie and hardly come by not so easily as most men thinke Dauid sheweth how great a blessing it is in that hee preferred it before a Kingdome and though hee was a King yet he pronounceth him blessed not that is a King as in the 32. Psalme 1 2. verses But whose sinne is pardoned God hath sent his Sonne Iesus Christ to blesse you in turning euery one of you from your euill wayes a blessing of all blessings Vse 1 Seeing remission of sinnes is so great a blessing and hardly come by First we learne that wee esteeme of this aboue all other things in the world if the question were asked what wee desire in the whole world we should answere with feeling the pardon of our sinnes Mat. 16.26 and therefore we should desire and seeke this blessing aboue all other if thou bee as poore as Iob and hast this thou art a rich and a happy man Vse 2 Seeing Dauid vseth so many praiers vnto GOD and vseth such reasons to moue the Lord to pitty him and to pardon his sinnes Hence we see that those are much deceiued who thinke it is the easiest matter in the world to get the pardon of their sinnes and if they can but say Lord haue mercy on mee all is well no no Lord haue mercie on mee will not serue the turne good things are hardly come by without great trauell labour and study how much more is it hard to get the pardon of our sins the saluation of our soules and life eternall And therefore let vs know that to get the pardon of our sins we must take great paines labour and diligence wee must shed many a teare in bewailing them they will cost vs many a sobbe and many a sigh many a prayer and request vnto God vpon our knees and then if wee get it oh it is a wonderfull fauour and mercie of GOD it will make vs happy and blessed for euermore Partes of the verse Dauid makes two requests vnto God and withall shewes a twofold fruit and effect of his requests First hee intreates the Lord to Purge him with hissope and then it will come to passe He shal be cleane Secondly he desireth the Lord to wash him and then it will follow That hee shall be whiter then snow For the first Petition Purge mee with hissope In these wordes he alludeth to the Legall Ceremonies and maner of purging vsed in the time of the Law in the purifying of the Leaper and of any person polluted they were to dippe the bunch of hissope in blood or in water and so sprinckle it on the person to be purified Leu. 14.6 7 Num 19.18 which ceremony was a Type and figure of the blood of IESVS CHRIST who is that alone sacrifice and Lambe of God which taketh away the sinnes of the world Now then seeing that by this sprinkling with hyssope in the bloud of beastes is meant the sprinckling with the blood of Iesus Christ when he saith O Lord purge me with hyssope c. it is all one as if he should haue said O Lord I am exceedingly polluted and stained with sinne and vncleanenesse and no Leaper was euer more vile and loathsome then I am now in thy sight neyther is there any water to wash and purge me but I beseech thee of thy mercy to wash me and to besprinkle my soule with the blood of IESVS CHRIST that can alone take away my sins and so I shall be made cleane and pure againe Doctr. 1 Hence marke the miserable and cursed fruit of sinne Sinne is a leprousie no leprosie did euer so defile the body of a man in the time of the Iews as sinne doth staine and defile both soule and body no dunghill nor stincking carrion is so loathsome in the eies of man as an vncleane sinner is in the sight of God till hee be washed and purged in the bloud of Christ This is the reason which the Lord vsed Ioshua 7.12 why Israel fell before their enemies and he went not foorth with their Armies when they fell before the men of Ai Therfore the children of Israel can not stand before their enemies but haue turned their backes before their enemies because they are execrable we see then the nature of sinne how it maketh a man abhominable and detestable in the sight of God Vse 1 Seeing this is the cursed nature and fruit of sinne that it defileth and staineth both bodie and soule and maketh them more loathsome and vile then any toad or serpent how should wee abhorre sinne and euery wicked way wee will bee loath to touch poyson or rattes-bane or any thing else wherein is danger oh sin is such rattes-bane as infecteth and poysoneth both soule and body and therefore let vs shun sinne and touch it not Vse 2 When as wee bee defiled with sin and so made filthy and vncleane in the sight of God and more vile then any Leaper or dunghill carrion toade or serpent Oh let vs pray with Dauid to be washed and purged from our filthinesse let vs repent of all our sinnes bewaile our vncleannesse let vs by faith as a bunch of hyssope besprinckle our soules with the blood of Iesus Christ Doctr. 2 The ceremonies vnder the Law were but to lead vs vnto Christ Seeing Dauid desireth to be purged with hyssope We learne hence that the Lord
would not that men should despise such ceremonies and types of Christ as he himselfe commanded in the time of the Law and though it might seeme a vaine and needlesse thing to besprinckle them with a bunch of hyssope dipped in the blood of a beast yet seeing it was theâ— commandement of God they did not despise this ceremony being a type of the blood of Christ when they could not see with bodily eyes the blood of Christ it pleased god by such ceremonies and types to helpe their faith by sprinckling the blood of a beast to shew to them that they must be so sprinckled in their soules with the bloud of Iesus Christ Vse ObedieÌ„ce required to GODS ordinaÌ„ces Hence wee learne by the example of Dauid and all the holy Fathers Seruants of God in the time of the Lawe to vse all such sacraments and ceremonies as God commands in his word for the helping of our faith we cannot see the bloud of Christ nor touch it with our outward senses yet the Lord hath appoynted the Sacrament of Baptisme and the Supper of the Lord that in them wee might see feele touch and taste as it were the body and bloud of IEVS CHRIST And therefore all those which despise these Sacraments making little or no accompt of them shew that they despise the ordinance of God and so make light of that which is ordained for the good of their soules Doctr. 3 Marke further Christs bloud alone doth purge our sinnes Hebr. 9.9 1. Ioh. 1.7 Rev. 1.5 Iohn 1.29 1. Pet. 1.2 when that Dauid prayeth the Lord to purge him with hyssope the word signifies to purge by sacrifice euen the sacrifice of the Sonne of GOD and by his death and bloud-sheding to purge his sins away so as he confesseth there is nothing in heauen or earth that is of force to purge him from his sinnes and vncleanenesse but the blood of Christ alone It is not the bloud of bullockes lambs and goats that can wash away the least spot of sinne but onely the bloud of the immaculate Lambe Christ Iesus and to him all the Sacrifices had relation and shadowed out Iesus Christ the true Pascall Lamb vnto vs. The vse of the ceremonies vnder the Law And this was the reason why Dauid maketh mention of hyssope that God would purge him with hissope because God in the time of the Law ordained this ceremony for a confirmation of their faith and to help the people of the Iewes to the better sight and knowledge of the promised Messiah for seeing CHRIST was not yet come into the world and they could not see the worke of redemption as yet performed the Lord would leade them by these ceremonies vnto Iesus Christ the promised Messiah that they might see him as it were before their eyes for when they saw a beast slaine and the blood spilt Note then they tooke a bunch of hyssope dipt it in the blood of the beast and besprinckled them that offered the same with the bloud they were thereby taught that euen so must Iesus Christ the Sonne of GOD and promised Messiah be slaine and put to death his bloud shed for their sinnes and they must by faith as a bunch of hyssope besprinckle their soules with the blood of Christ for the pardon of their sinnes It is true indeede that the Lord hath eased vs in the time of the Gospel of all those old and ancient ceremonies neyther is it the â—ill of God that we should be clogged with the dead and needlesse Galat. 4. and beggarly rudiments and ceremonies of men which become not the simplicitie of the Gospel But yet hee hath in mercie appoynted certaine helpes and meanes to leade vs vnto Christ Iesus as the two Sacraments to help our faith for wee being as yet carnall alas wee can not beholde no more then wee see And therefore the Lord hath appoynted them as helpes to leade vs to Christ to set him before our eyes in the Water in Baptisme and Bread and Wine in the Lords Supper that so our faith should bee confirmed thereby and wee might euen see Christ Iesus before our eyes And therefore as Dauid did carefully vse such helpes and ceremonies as GOD commanded for the strengthening of their Faith so let vs bee as carefull to vse the helps that God hath left vs vnder the Gospel for the strengthening of our weake faith Purge me with hyssope The meaning of the wordâ— THe meaning is this accept of that most perfect and euerlasting sacrifice of Iesus Christ for the punishment due to my sins As if he should haue said O Lord I confesse I haue sinned exceedingly I haue bin borne in sin and haue by murder and adultery deserued to be condemned eternally and to haue the curse and punishment due to my sin to be cast vpon me but I beseech thee in mercy to accept of the death and bloudshedding of thy Sonne my Sauiour Iesus Christ for the satisfaction due to my sinnes And whereas the Iustification of a sinner in the sight of God stands on two parts first remission and pardon of sin secondly the imputation of Christs righteousnes me thinks the Prophet requires begs both these at the hands of God first to be purged or as the word signifies to purge not by washing but by sacrificing to appease the wrath and anger of God by the bloud of Christ secondly when he prayeth to be washed he desireth to be made pure and righteous not in his owne righteousnesse but only in the righteousnesse and obedience of IESVS CHRIST imputed to him and laide hold vpon by faith Doctr. 4 Seeing Dauid intreates the Lord that hee would Purge him Saluation is to bee sought for onely in Christ that is accept of the most perfect Sacrifice of Iesus Christ for the punishment due to his sins we learne that there is no Name giuen vnder Heauen whereby a man shall be saued but onely in the name of Iesus Christ 1. Iohn 1.7 1. Pet. 1.18 Reu. 1.5 it is not the bloud of Bullocks Lambs and Goates that can wash away the least spot of sin but onely the blood of the immaculate Lambe Christ IeIesus but of this before Vse 1 Hence we see the endlesse and vnspeakeable mercy of God to miserable men who when no other means could bee found no water or hearb could heale the soule of a sinner and wash him from sinne and the punishment of it but onely the precious bloud of the Sonne of GOD was content to giue his owne Sonne to death for vs Iohn 3.16 Rom. 8.32 which made Saint Iohn to admire it And if God hath not failed vs in this but could rather be content to see his only Sonne put to death and hang on the Crosse then we should perish how should be deny any smaller and lighter matterâ— vnto vs Vse 2 Beholde heere the greatnesse and heynousnesse of mans sinne which could bee purged by no creature in
heauen or earth but onelie by the bloud of Iesus Christ alone if all Men and Angells should haue died and beene cast for euer into hell fire they could not satisfie the infinite wrath of God for one sinne but the heart bloud of Iesus Christ must bee shed else we can haue no pardon Vse 3 This condemnes that wicked and erronious Doctrine of the Papists who teach indeed CHRIST by his death hath satisfied Gods iustice for the fault and eternal punishment due to our sinnes but men must eyther in this lifâ— by workes or else in Purgatorie satisfie Gods iustice for temporall punishments now then what is this but to make the sacrifice and death of Christ imperfect when as it must bee patched and peeced with mens meriâ—es but wee beleeue and hold that Christs death is a sufficient sacrifice for all our sinnes Vse 4 Would you then haue the pardon of your sinnes Rom. 6. Gal. 3. euery sinne deserues death and the curse of GOD Now there is no way but this to beleeue in Iesus Christ to imbrace him by faith that so God the Father may for his sake pardon our sinnes accept of his death and passion for the punishment of them all And that we may be purged from our sins both the fault and punishment by the bloud and sacrifice of Christ we must first repent of them with Dauid be grieued for them bewaile them amend our liues and become new creatures in Christ Iesus wee must beg for pardon of them at the hands of God Secondly besides wee must bee sprinckled with hyssope that is as in the time of the Law they dipped the hyssope into the bloud of the beast and so besprinckled the person to be cleansed euen so must we by faith as it were with a bunch of hyssop apply the bloud of Christ and by saith besprinckle our defiled consciences it will purge vs from sinne and appease the anger of GOD for the punishment But if men either doe not repent of them and leaue their sinnes or doe not come with Faith to applie the blood of CHRIST they can not haue pardon As if there were a soueraine plaister to cure any sore if a man doe not apply it to his wound but let it lie in a box it will doe him no good so vnlesse wee apply the blood of Christ to our wounds and sores by faith alas it cannot help vs And as the woman with the bloodie issue touched Christs garment and was healed so if wee can by faith touch the blood of Christ and apply it to our selues it will heale all the bleeding wounds of sinne The second request is that GOD would wash him make him pure not imputing his sinnes vnto him but couering them in the death and obedience of his Sonne Iesus Christ And therefore in the second part of this verse he prayeth for the imputation of Christs righteousnes namely that God would not onely remit the punishment due to his sinne but looke vpon him as he is in CHRIST couered with his rightousnesse and that God would accompt him iust for Christs obedience holinesse satisfaction and righteousnesse for when God beholds a poore sinner couered with the righteousnesse holinesse and obedience of his Son Christ Ps 32.1.2 then he accompts him as no sinner but iust and righteous Euen as a man beholding any thing through a red glasse it appeares red or of the same colour so if the Lord looke on vs in Christ we appeare holy and righteous before him Doctr. 1 Whereas the Prophet Dauid intreates the Lord to wash him hee shewes that hee was defiled with sin and stained with vncleanesse and so stood in great neede of Gods mercy to cleanse his filthy soule and defiled conscience now polluted with most vile Adultery and filthy vncleanenesse Sinne defiles a maÌ„ that his soule was now besprinkled with the innocent bloud of that faithfull seruant and loyall Subiect Vrias the Hittite And as it was with Dauid sinne infected him made him vile and loathsome filthy and abhominable in the sight of God Euen so it doth begrime the faces of the best of Gods children it staines and pollutes them both in soule and body yea no carrion is more loathsome and odious then a sinner defiled and polluted with sinne is in the sight of God The leprosie was a loathsome disease it infected the body the very garments yea the stones and timber But this spirituall leprosy sinne infects the whole man body and soule yea it infects heauen and earth and all other creatures in the world and there is nothing that can take away the spots and blemishes of sinne but onely the precious bloud of Iesus Christ laid hold on by true faith Vse 1 Well seeing all of vs are thus defiled with sinne as Dauid was in soule and body let vs desire to bee washed let vs bewaile them loath and hate them intreate the Lord that he would not impute our sinnes vnto vs but couer them vnder the robe of Christs righteousnesse And that we should abhor euery sinne fâ—â— this cause because it defiles vs it pollutes vs and makes vnworthy to appeare in Gods presence Vse 2 Seing Dauid though an holy Prophet of God a man after Gods own heart yet desires the Lord to wâ—sh him from his sinnes and to couer them in the obedience of CHRIST IESVS appplied by faith wee see that no man is able to stand before the face of God in his owne righteousnesse in his owne workes or wothinesse for if any might who might better haue done it then Dauid a man truly sanctified a holy Prophet a man after Gods owne heart yea the Prophet Esay saith that all our righteousnesse is no better then a stayned clout full of bloud and all pollution Esay 64 6. And Paul desires that hee may not bee found in his owne righteousnesse and worthinesse Phil. 3.9 1. Cor. 1 30 at the day of Iudgement but in the righteousnesse of Christ laid hold on by faith And therefore let vs renounce all our owne goodnesse or worthinesse and accompt all but dung in respect of CHRIST and his righteousnesse And as for the Church of Rome wee may see their intollerable pride that they do so much rest and relye vpon their owne goodnesse and worthinesse merites and righteousnesse to stand vpon it appeare in it for remission of sins and life eternall But alas if Paul Dauid and all the Saints of God abhorre themselues in dust and ashes desire to be purged and washed and couered in the obedience and righteousnesse of Iesus Christ yea count all their owne righteousnesse but as dung and dare not appeare in it before the seate of Gods Iudgement but in the righteousnesse of Christ shall any Papist of them dare to stand before Gods Iudgement in his owne righteousnesse and worthinesse no no hee shall tremble and quake and not abide so great and glorious a presence I shall bee cleane I shall bee whiter then
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
our most gracions God louing father yea wee shall desire in all things to honour God to doe his will to please and serue him so that if wee finde and feele these things a true hatred and dislike of sinne because it dishonours our God a desire to liue in holinesse and righteousnesse before him all our dayes it is a certaine signe that the Spirit of God doth assure vs of our reconciliation with God But if men find not this no hatred of sinne no loue to obey his will and keepe his commandements but ignorance rebellion prophanenesse and the like let them bragge what they will of their strong faith feeling of Gods loue and I know not what yet it is certaine they haue not the testimony of Gods spirit which Dauid praieth for here but a sond and foolish opinion proceeding of selfe-loue carnall securitie and diuellish presumption which in the end will deceiue them Doctr. 3 Make me to heare of ioy and gladnes God conuaies confort vnto vs by the ministerie of his holie word In these words note a third point of doctrine namely whence and where Dauid looked for comfort namely from the word of God and hearing the same opened and preached vnto him So that in his example wee learne that all true comfort and spirituall consolation is to bee learned and fetched out of the word of God that is the store-house of heauenly comfort And therefore our Sauior Christ bids vs search there for comfort Iohn 5.39 Search the Scriptures for in them yee thinke to haue eternall life Againe it is called Spirit and Life Iohn 6.63 because God vses the preaching and ministerie of the Gospel to beget spirituall life It is called The word of truth euen the Gospel of our saluation Ephesians 1.13 The Lord might haue illuminated the minde of the Eunuch Actes 8. by the mediate working of his owne Spirit and haue made him vnderstand that scripture which he was reading without any Interpreter but it pleased the Lord to doe it by the Ministerie of Philip hee might haue likewise communicated his Spirit to Cornelius Actes 10. But the Lord would not do it but by the ministerie of Peter According to that of the Apostle 1. Corin. 1.21 It hath pleased the Lord by the foolishnesse of preaching to saue so many as beleeue and so many shall beleeue as are ordained to eternall life If then thou be desirous with Dauid to heare of ioy and gladnesse and to haue assurance of the pardon of thy sinnes then reuerence the ministery of the word by which the Lord communicateth his Spirit to such as hee will saue And surely this must needes be an exceeding comfort to all the children of GOD that GOD doth not onelie freely forgiue them their sinnes but also telleth them of the forgiuenesse of the same sealing vp in their hearts the testimonie thereof by his holy Spirit Vse 1 Seeing God hath appointed the ministerie of the Word to bee the meanes to worke all true and spirituall comfort Oh then in all our needes wants and distresses let vs search the word of God ther is comfort to be found many heauenly and sweete promises of the gospell to quicken reuiue our poore distressed soules Psa 119.50 Psa 84.1 2 Psalme 43 Psalme 4. Reu. 22.2 and this the Prophet Dauid knew by good experience that there is more found comfort in the feeling of Gods loue then in all the world besides It may well be compared to the tree Saint Iohn speaketh of which beareth twelue manner of fruit and the leaues of the tree serue to cure and help diseased and wounded soules and the fruit of this tree of the word of God is most sweete and pleasant and therefore let vs if wee desire to desire true comfort indeed seeke it in the meanes namely in the word and ministery of the holy gospel Vse 2 This sheweth that all those be enemies to their owne soules thaâ— despise the ministery of the Word and preaching of the Gospel If euer thou finde one iote of true comfort thou must haue it in the meanes that God hath ordained namely in the ministerie of the Word let men seeke it else-where and they shall find none Men may seeke delight and ioy in their golde and siluer in merry companie in this or that as men vse to doe but alas they can not finde it there yea experience sheweth that distressed soules full of woe and miserie could neuer finde true comfort in anie thing else saue in the ministerie of the Word of GOD and there they haue found endlesse comfort by the hearing of the blessed and sauing promises of the Gospel and therefore it men shall neglect or despise the word preached how can they euer find ioy or gladness or anie dram of sauing comfort Doctr. 4 Whereas Dauid craues of GOD that he would cause him to heare of ioy and gladnes that is that his sins were all pardoned and be reconciled to God in CHRIST that so he might haue some good matter of ioy and gladness Wee learne hence that there is no sound ioy nor comfort to any man or woman Where sin is not pardond ther can be no true ioy but onely in the pardon of sinne and feeling of Gods loue in CHRIST and all other ioy which men do frame and deuise vnto themselues alas it is but from the teeth outward it is not sound nor durable it is but carnall and earthly and will easily be lost Thus saith the Lord Iere. 9.23 let not the wise-man reioyce in his wisdome nor the strong man in his strength nor the rich man in his riches But let him that glorieth glory in this that he knoweth me to be she Lord And without this there can be no sound ioy as we see in Dauid and so in all distressed sinners till they feele the assurance of Gods loue for the pardon of their sinne Vse 1 This shews that the common ioy of most men and women is but a carnall ioy earthly vaine it is not spirituall it is not true ioy for al the while they eate drinke make themselues merry laugh and sing they liue in sinne in danger of Gods anger and condemnation no feeling of Gods loue no assurance of saluation and then how can they haue any true ioy for this proceedes from the assurance of Gods loue and the pardon of sinne The kingdome of God stands not in meate and drinke Ro. 14.17 but in righteousnesse peace and ioy in the Holy Ghost Esa 57.21 but vnto the wicked there is no peace Obiect Obiect But doe wee not see that wicked men that liue in sin that be notorious sinners swearers blasphemers drunkards c. that these liue in mirth and iollity in eating drinking in ease and idlenesse and the children of GOD haue much forrow and heauinesse griefe and wrong Answ Answ Yes it is true that wicked men that liue in sin passe their dayes in eating drinking
sport and passe-time no sorrow nor heauinesse but spend their dayes in pleasure Iob 21.13 Psal 73. But sodainely they goe downe to hell Now who wil call this a true ioy nay it is a swinish and brutish ioy carnall and fleshly for if they knew all and saw their misery that they be in danger of Gods eternall vengeance of hell and damnation oh then they would mourne and turne all their mirth into teares If a traytor be apprehended arraigned conuicted and condemned to bee hanged drawne and quartered and looks for nothing but present death and execution and yet should giue himselfe to eating and drinking to carding and dicing to ryot reuelling Would not all men say he was a madde man and out of his wits surely this is the case of all wicked and vnregenerate men they bee arraigned and already condemned they want nothing but execution and they bee euery moment in danger of hel-fire alas what cause haue they to bee merry yea how haue they cause to howle and cry and mourne for griefe and therefore their mirth is but madnesse Iam. 4.9 Vse 2 Seeing wee can haue no peace of conscience nor any sound comfort till wee haue the feeling of Gods loue and assurance of the pardon of our sinnes let vs neuer giue any rest to our soules till we haue repented and got some blessed perswasion of Gods loue in Christ and some warrant from the Spirit that our sinnes are done away Rom. 14.17 For the kingdome of God stands not in any outward thing but in righteousnesse peace and ioy in the Holy Ghost Alas if any of vs were condemned to death lay in prison looking for nothing but present execution What could do vs good There were then no ioy in wife nor children lands nor liuings meate nor musicke no no vnlesse were haue the Kings pardon we cannot bee merry but would contemne all these things Euen so when a poore sinner is arraigned and condemned in his owne conscience for sinne hath no feeling of Gods loue and mercy for pardon of it how is it possible that hee should haue one dramme of ioy till the Lord in mercy seale vnto his poore soule a generall pardon by his spirit dipped in the bloud of Christ Iesus Well then let vs neuer be at peace nor giue any rest vnto our soules till we haue got some comfortable perswasion of Gods mercy for the pardon of our sinnes That the bones which thou hast broken may reioyce THese words containe in them the second part of this verse 2 Part of the verse and it is as much as if the Prophet should haue said O Lord I intreate thee for Christ Iesus sake to for giue me my sinnes and giue mee the blessed assurance of the same in my soule and conscience that so feeling and finding that thou art reconciled and hast pardoned my sinnes my soule so wounded and ouerwhelmed with griefe and sorrow as my very bones and most strong parts are wasted and consumed and my strength decaied may be restored cheered vp and gladded By this speech he would shew his â—xtreame griefe and sorrow for his sinnes Pro. 8.14 Psa 32.3.4 which was so extreame that it wasted consumed his strength dryed vp his bones spent his marrow Doctr. 1 Hence we see that there is no sorrow in the heart of Gods children like that sorrow which is for sin No sorrow in the godly like the sorrow for sinne and offends our most gracious God and mercifull Father Great is the griefe of an husband that looseth a kinde and vertuous wife and who can expresse the sorrow of a father or mother for the death of their deere and onely childe But yet all the sorrow in the world is not like that sorrow and griefe of heart for sinne this will wound the conscience cause weeping and wailing and great heauinesse it will euen weaken the body and strength of nature and if it bee of any continuance it will waste the bones and consume the flesh When I held my tongue my bones consumed Lam. 1.2.5.2.11 Psal 32. Psal And the reason is this because a poore sinner being wounded in conscience for sinne and not feeling the loue and mercy of God for pardon he sees nothing but hell nothing but damnation and the wrath of God which is a fearefull thing for this causeth torments and feares and terrours and makes iudgements what is more terrible and fearfull then to feele the heauy weight and burthen of Gods anger which is insupportable For as Salomon saith Pro. 18.14 A man may beare his sicknesse and infirmitis but a wounded Conscience who can beare Againe Heb. 10.31 It is a fearefull thing to fall into the hands of the liuing GOD. Vse 1 Seeing this is the wofull fruite of sinne that is thus wounds the conscience and wasteth the flesh and the bones we see how God hateth sinne euen in his deerest children so as if they will needes sinne and rebell against God they must feele the wofull smart of it And therefore let vs aboue all things shun it auoid it nor dare to commit it Oh! it will cost thee deere it will make thy heart to ake it will breed thee much woe and misery in soule and body Vse 2 We see the miserable blockishnesse of all carnall men and women who are not ashamed to say that they had rather deale with God then with men for sinne but alas they neuer knew nor felt the weight of sinne but if God should once open their eyes and let them see their sinnes and feele the weight of his anger for them Oh! then they will confesse it is a fearefull thing to fall into the hands of God If he be angry saith Dauid blessed is the man that trusteth in him Psalm 2. Vse 3 Let vs learne that it is not some light sorrow or small sigh or Lord haue mercy on mee will serue for our sinnes against God No no let vs labour to bee humbled more deeply for our sinnes seeing by them wee offend a most mercifull God yea if it were possible to shed euen teares of bloud for our sinnes for all were little enough to expresse that griefe for sinne wee ought to haue Which thou hast broken THat is which thou O Lord my God in iustice hast inflicted vpon me for these my great and heynous sinnes Doctrine There is no respect of persons with God Hence behold that God is most righteous and iust in punishing and correcting the sinnes of men he cannot winke at sinnes of men he cannot winke at sinne in any man no not in them that bee deere and neere vnto him in his most holy seruant Dauid 2. Sam. 24. Esay 39. Math. 23. a man after his owne heart a holy Prophet of the Lord yet if he rebell and play the wanton he is sure to be whipt for it as heere in this place so when hee numbred the people so Hezehiah Ierusalem the holy Citty
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
Mat. 24 24 that any man elected should perish False Christs should deceiue the very elect Math. 18. Rom. 8.30 if it were possible but that is impossible And the gates of hell that is all the power and malice of the deuill shall not preuaile against the least of GODS children to hinder their euerlasting saluation Againe this is proued Math. 16.16 Where Christ promiseth Peter and in him the whole Church That the gates of hell should neuer preuaile against him where Christ sheweth that indeed the deuill through his temptations might shew very much strength but they should comfort themselues in this that they should neuer preuaile or finally get the victory Againe Mat. 24. They shall deceiue if it were possible euen the very Elect Out of which words of our Sauiour wee may gather that the Elect of God should not be seduced and so fall away finally Againe Iohn 10.28 Christ saith his sheepe shall neuer perish adding this withall No man shall take them out of my hands And againe Rom. 8.30 Whom God Predestinateth hee Calleth Iustifieth Sanctifieth and Glorifieth Therefore not fall away finally for he that falleth away finally shall neuer be glorified But admit as the Papists would haue it that a man might fall away fily then hee must bee cleane cut off from Christ for hee must be cleane cut off from Christ and haue no coniunction with him before hee fall away finally then at his second reuniting he must bee Baptised for Baptisme is the Sacrament of Incysion or ingrafting into Christ But that is absurd that Baptisme should be any more then once adminstred therefore fore a man is but once vnited or once ingrafted and cannot bee revnited and neuer fall And therefore friuolous is that distinction of veniall and mortall sinnes with the Papists for if any sinne of the Elect should bee mortall Then there must needs bee a second renuing in the Elect vnto Christ which is most absurd to thinke Men must puta difference betwixt that they feele and that they haue for the Lord worketh this but once And Dauid though at this time hee lay languishing vnder the heate of the Lords wrath for those horrible sinnes of his adultery and murther yet in this verse he praies not to haue it taken from him which doth argue that hee had it euen at this time of his greatest extremity though hee felt it not with the same measure of comfort hee had done many times before Secondly besides these plaine testimonies of Scripture let vs consider a word or two to proue that in regard of God the Father and of the Sonne and of the Holy Ghost that the elect cannot perish and fin ally fall away First if a man elected of God to eternall life called iustified and sanctified may fall away and finally perish then it is either because God wants loue or power to saue him but to say that God is vnwilling or vnable is meere blasphemy therfore all those whom he elects must needs be saued seeing God doth both will it and shew that hee is able to effect it First if God be willing and would haue them saued Rom. 11. Rom. 8. who hath resisted his wil If God be with vs who can be against vs but that he is most willing able to saue the elect it is manifest For his will Ioh. 3.16 his will God so loued them that he sent his Sonne to dye for them Now this is a great triall and proofe of his loue willingnesse that hee had rather see his only begottē son that was neere and deere vnto him to bee hanged on the tree to dye the cursed death on the crosse to shed his pretious bloud and to beare the curse of God and hellish torments then to see any one of his elect to perish Ioh. 6.39.40 And this is the Fathers wil that hath sent me that of all which he hath giuen me I should loose nothing but raise it vp at the last day Secondly for his power that he is able to saue all those whom hee will saue Esay 63.1 it is manifest God is omnipotent most righteous mighty to saue the Lord doth what hee will None can take them out of my Fathers hands which is greater then all Ioh. 10.27.28 And therefore seeing God is willing and desires that all the elect should be saued not onely decreed it but sent his Son to saue them Secondly those for whom Christ dyed and prayed that their faith might not faile they must needs bee saued and their faith cannot faile but he hath prayed for all true beleeuers Father keepe them that thou hast giuen me that they may bee one mee Luk. 22.23 Ioh. 17. as thou art one in mee Now then if Christs prayer bee of force and can preuaile and doe any thing with the Father as hee confesseth that the Father hath doth and will heare him in all things then certainely no true beleeuer can perish and finally fall away Thirdly no true member of Christ can perish for then Christs body should be imperfect but euery true beleeuer is a liuing Member of Christs body and therefore cannot perish yea it is as possible that Christ himselfe should perish as any true beleeuer that is truely ingrafted into his body by faith and the spirit Fourthly in regard of God the Holy Ghost who is the pledge and pawne of our adoption and saluation Rom. 8.16 the seale of our election and doth testifie Gods loue in Christ for our saluation Now then vnlesse we will say that the Spirit of God who is the spirit of Wisedome being of the very Councell of God and the spirit of truth that cannot lye that he testifies vntruths that the beleeuer that repents beleeues in Christ shall bee saued and yet hee shall not which is blasphemy wee must needs confesse it is impossible 1. Ioh. 3.9 Hee that is borne of God cannot sinne with full consent to death because the seed of the Spirit remaineth in him And therefore I conclude that the childe of God elected called iustified and sanctified cannot perish and for euer fall away cannot become a Reprobate and limbe of the Deuill but shall continue to the end and God will finish the good worke of grace in them Papists doctrine against the nature of faith till the comming of Christ Iesus Vse 1 This confutes that damnable doctrine of the Papists wbo hold all in vncertainty yea they teach and hold that a man truely elected may become a reprobate though to day a child of God and highly in his fauour yet to morrow by thy sinnes thou maist become a limbe of the deuill out of Gods fauour in his displeasure damned for euer though to day a member of Christ Iesus called iustified and sanctified yet to morrow loose all and bee damned for euer which indeed is the breake-necke of all comfort if a man know not whether he shall be saued or not Vse
2 A meruailous comfort to Gods children if thou didst euer finde the true worke of grace in thy heart Comfort to Gods children that grace cannot be lost true faith repentance and newnesse of life assure thy selfe it cannot euer be lost God will finish that hee beginnes yea the estate of Gods children now is better then the estate of Adam in Paradice before his fall for then Adam stood by his own power therefore might fall and did fall 1. Pet. 1.5 But wee bee kept by the power of God vnto eternall life secondly the estate of Gal. 2.20 Adam was mutâ—ble by reason he had freedome of will to stand or fall but the state of Gods elect is certaine and sure in regard of Gods eternall decree in Christ his death and passion and the bond of the spirit which cannot bee broken Three Obiections But there bee three obiections against this doctrine that faith can neuer bee lost or an Elect child of God become a Reprobate First that God is said to be angry with his children and shew them his disfauour Secondly that they by their sinnes may cut themselues off from Gods fauour and so loose eternall life and be damned And thirdly other testimonies of Scripture which may seeme to proue the same For the former Esay 64.5 Behold thou art angry for we haue sinned against thee so that it seemes that a man in the fauor of GOD to day may fall out of it loose it and procure his disfauour anger and displeasure Reâ—p First that God is not angry to speak properly with his children but seemes so to be by correcting and punishing them by iudgements and afflictions so as a childe thinkes his father is angry because he corrects him so do GODS children and inded such affections do not agree to Gods nature to bee like an earthly man Secondly I answere that this anger of God is not an effect of his displeasure or dis-fauour but rather of his loue and he corrects his children not to destroy them but to correct them that he might saue them as a father his sonne whom he loues deerely Obiect 2. Where it is said that Gods children may by their sinnes breake off GODS loue yea thrust themselues out of fauour Rom. 8.1 and be for euer damned Answere It is false for they be kept from damnable sinnes and God lets their sinnes turne to their good for God doth euer giue them hearts to repent the sinnes of the godly iâ— themselues deserue the euerlasting curse of God and eternall death If so that Iesus Christ had not by his death and bloud-shedding satisfyed his Fathers anger for them Obiect 3. Psal 69.18 Dauid praies that God would blot them out of the book of life therfore it seemes a man elected may perish and bee damned for that booke is meant Gods Councell I answere that Dauid doth not reade that euer the wicked had their names written indeed in the booke of life or were elected indeed but onely because they liued in the Church were taken for Christians and esteemed as written in the book of life and therefore hee praies the Lord to blot them out that is to make it knowne that they were neuer written in it Well then certaine it is that no one elect childe of God can perish or be damned but shall come to life eternall and bee saued because the Councell of God standeth sure and cannot be altered Instruct Seeing this is so that none that is the elect child of God can perish what a sweet comfort is this to all the children of GOD for if euer thou didst repent and feltst the loue of God truly in thy soule and art iustified sanctified thou needst not feare for surely thou shalt be saued and this must bee a sure stay to vphold our poore soules in all danger and temptation Wee are as strangeTrauellers ouer the sea there be great storms and tempests great rockes and dangers the Sea is the world the ship is the Church heaueÌ„ the hauen the Diuell raises vp many boisterous storms and temptations to sincke our poore soules in desperation Now then by faith wee cast Anchor vppon the foundation of GODS election which cannot bee mooued But in this place by Fauour Face and Countenance of God is meant that fauour and mercy of God whereby GOD gaue Dauid the Kingdome in the stead of Saul aduancing him to be king of Israel and Gods Lieutenant on earth that God would defend him and keepe him to gouerne his people Israel Doctr. 2 Whereas Dauid obserued Gods dealing with Saul a wicked king The godly feare when the remembe God his iudgemeÌ„tâ— on others and how God plagued and punished Saul for his disobedience against the word of God and thereby is warned to take heed of the same judgement oi God left they fall on him we learne that it is the duty of euery man and woman to obserue and marke GODS dealings with others and his iust iudgement vpon vngodly sinners that therby we may learne to feare the like iudgements on our selues and it is a great point of wisedome to learne to be wise by other mens harmes and for this end the Lord doth plague wicked and vngodly men that his children might learne to feare euen as wee see notorious malefactors are hanged on a gibbet that others seeing their shamefull ends might beware The Lord hauing punished sundry Nations about his people saith Hee thought they would haue learned to feare God by their example Vse Wel seeing this is that God looks for at our hands and which he aimes at in punishing wicked men namely that we should be warned by it and take heed of their sinnes let vs bee wise and obserue Gods iudgements vpon wicked men and when wee see a wicked man punished a murderer a contemner a blasphemer a whore-maister or the like then let vs feare lest if we liue in the same sinnes wee plucke not downe the same iudgement vpon vs And as Dauid heere calls to mind Saul how he for his rebellion and disobedience was cast off of God so let vs call to mind the spectacle of GODS iudgements on wicked men and take heede of their sinnes lest we taste of their plagues and punishment Doctr. 3 We learne Sin takes away the feeling of Gods fauour for a time that for sinne the Lord doth depriue his children of his fauour and as it were cast them out of his presence for the time thus wee shall see GOD hath spoyled men of great riches and honour for their sinnes and brought them to extreme shame and miserie looke on Ely and his two sons looke on Saul that wicked king 1. Sam. 3. 1. Sam. 15. Dan. 4.26 Ester 3. Vse looke on that persecuting tyrant Nebuchadnezzar Haman Achitophel c. This should admonish all men to take heede of sinne and rebellion against God for certainely the Lord wil abase all such as be proud against the Lord
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
trusts in himselfe shall certainely fall into euill the secure sinner that feares no danger is the greatest sinner And therfore knowing our owne weakenesse how vnable wee are to stand of our sâ—lues it must make vs râ—lie vpon the Lord pray vnto him that he would vphold vs in integritie faith obedience and true repâ—ntance for if Dauid Peter c. did fall whither shall we fall if the Lord doe but a little leaue vs to our selues VERSE 13. 13 Then shall I teach thy wayes vnto the wicked and sinners shal be conuerted vnto thee Dauid to his petitions ioyns promises IN this Verse Dauid doth professe vnto the Lord that if he shall deale thus graciously with him to pardon and remit his great and grieuous sinnes and to receiue him againe into his loue and fauour that he will not be vnmindfull and vnthankefull for so great a mercy but he will become a Preacher and proclaimer of Gods mercy to others and labour to turne many to God by true repentance Partes of the verse In this verse we haue two partes First that promise which Dauid maketh vnto the Lord and the duetie be vowes vnto him namely I will teach thy wayes vnto the wicked Secondly the issue and blessed effect namely this that by his example many poore sinners shall repent and come to God for mercy Then shall I teach THat is Sense after I shall finde and feele thy mercy bestowed vpon mee I will like a vessell of mercie draw it out to the good of others I will that is I that haue fallen and sinned so grieuously and transgressed thy commandements will teach and publish how merciful good and gracious thou hast beene to me and to my soule and will speake out of the sence and feeling of mine owne conscience Thy wayes BY the wayes of GOD heere is meant that course and manner of dealing which the Lord taketh with sinners when they doe truely repent namely that he is most readie and willing to embrace them and shew mercie vnto them when they shall acknowledge and confesse their sinnes bewaile them beg the pardon of them and seeke to him for mercie Doctr. 1 The goodnes of God towardes our selues must bee made knowen Seeing Dauid doth here professe that if God shall deale thus graciously with him that when he will be a proclaimer of the same mercie to others We learne that it is the duety of euerie one to shew vnto others what GOD hath done for his soule when God is good and gracious vnto vs wee must be still ready to acknowledge the same vnto others thereby to draw them on likewise to a liking of the truth and to seeke for the same fauor and grace at Gods hands Matth. 5.16 Let your light so shine before men that they seeing your good workes may glorifie your Father whch is in Heauen Thus the Spirit of GOD in the Scriptures remembreth the righteousnesse of Noah the faith and obedience of Abraham the patience of Iob the chastitie of Ioseph the meekenesse of Moses And Christ himselfe doth testifie of the graces of God that shined in Iohn Baptist That hee was a burning and a shining light Iohn 5. Thus the Apostle Peter teacheth 1. Pet. 2. Haue your conuersation honest amongest the Gentiles that they which speake euill of you as of euill doers may by your good woorkes which they shall see glorifie GOD in the day of visitation 1. Corinthians chapter 9. vers 11 12. 2. Corinthians 8.1.2 Rom. 4.22.23 Vse 1 We learne hence euer to be readie die to make knowne vnto others what God hath done for our selues if so they may further Religion or prouoke others to godlines or bring glory to God God is not ashamed of vs to be called our God and to do vs good let vs then neuer be ashamed to acknowledge his loue to vs for it were a foolish modesty in vs to conceale those things which should be vttered There was a time indeed when Christ would not haue himselfe or his works knowne but that was when that knowledge might hinder him and his preaching But Matth. 10.27 hee commanded his Apostles to speake that in the light which hee had tolde them in darkenes And to preach that in the house toppes which he had tolde them in the eare for now would CHRIST haue himselfe published abroad and thus wee see how to behaue our selues in respect of Gods gifts wee must not bee ashamed to confesse them but deface them Doctr. 2 Seeing Dauid here professe vnto the Lord Thankefulnes required that he wil not be vnmindfull and vnthankefull for his mercie shewed vnto him but will to the vttermost of his power praise God for it and shew his thankefulnesse in drawing others to God Hence we learne that it is the duetie of all the childreÌ„ of God that they should labour with their owne soules to be thankefull vnto God for euery blessing hee bestowes vpon them to be mindfull of it to praise God for it and to shew it in doing good to others It is all the Lord lookes for at our hands to acknowledge his loue and kindenesse to be thankefull for it and when we shal be truly thankefull for a benefite receiued it is an excellent meanes to moue the Lord to bestow a new blessing vpon vs as we see if a poore man shal receiue a small fauour at our hands and shal be thankefull for it Phil. 4.4 Exo. 18.10 we will say he is worthy to haue a good turne it is well bestowed Psa 126.1 Gen. 14 19 Psa 32.21 Psal 33.1 I see he is thankefull for it So when the Lord bestoweth a benefit vpon a man and sees hee is thankefull for it and speakes of it to the honour of God the Lord is moued thereby to bestow an other but he that is vnthankefull for the old is not worthy to receiue a new Vse 1 Hast thou receiued anie speciall fauour blessing or benefit of God know it is thy duety to be thankfull for it to acknowledge it to speake of it and to praise God for it Reioyce yee righteous in the Lord for it becomes vpright men to be thankefull Psal 33.1 It is a comely and most fit thing and Dauid cals vpon his soule oft-times to performe this duty Praise thou the Lord O my soule Psa 103.2 all that is within me praise his holy name prayse thou the Lord O my soule and forget not all his benefits And aboue all other mercies let vs blesse God for his loue in Christ for the pardon of our sinnes as Dauid doth heere and Psalme 103. Forget not all his benefites who gaue thee pardon of thy sinnes and forgaue thee all tâ—inâ— iniquiâ—ies And therefore let vs remember this duetie and thinke more seriously of GODS blessings and benefits bestowed vpon vs the greatnesse of them and number and continuance of them and so labour in some measure to be thankefull vnto GOD and especially for the
pardon of our sinnes in Christ Iesus and withall let vs shew it in doing what good wee can vnto others Vse 2 Let vs shunne that foule sinne of vnthankefulnesse to forget Gods blessings and passe ouer his mercies let vs not bee like the nine leapers who not one of them returned to praise God only the poore Samatitan finding himselfe cleansed came to blesse God for it so let vs take heede that wee be not found in that number who forget GODS fauours the Lord hath beene good vnto vs washed and cleansed our soules in CHRISTS bloud let vs returne vnto GOD let vs confesse it to his glorie and with Dauid call on our soules not to forget his benefites It is a note of an vnthankfull hart to obtaine a benefit and not to acknowledge it praise is comely and well becommeth the Saints of God The want whereof taketh away the comfort and sweete fruit of GODS blessing from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom wee liue moue and haue our being And therefore let vs learne that whensoeuer wee haue obtained any fauour or blessing at GODS hands be it concerning this life or the life to come Let vs returne the calues of our lippes vnto him and let vs neuer shew our selues more readie to aske Then we are willing to praise the Lord when he hath granted the requests of our lippes Doctr. 3 It is a speciall fruit of faith and true repentance Fruite of Faith to seeke the good of others to conuey grace vnto others to shew what God hath done for our soules and to draw out the blessings which God hath bestowed vpon vs to the good and benefit of others The Prophet Dauid calleth all men vnto him and maketh his speech Come saith he I will shew you what God hath done for my Soule Psa 66.16 and the Elect are called vessells of Mercie because they being themselues filled with the mercie of GOD they should draw out the same as good liquor for the comfort of others Psal 116. Galat. 3. 2. Cor. 1.4 Esa 38.19 Luk. 22.23 Saint Paul saith God had mercie on him that hee might shew mercie vnto others The child of God is not like vnto churlish Nabal to say Euery man for himselfe and keepe all for themselues but they be pittifull and bountifull yea and to their power helpefull vnto others Vse 1 This may serue to comfort those who haue beene carefull for the performance of this duety that haue beene carefull to make others partakers of the same comforts they haue reaped themselues It is a blessed thing indeede when men haue endeuoured to their power to benefite others to exhort them to admonish them to comfort them and in all things to haue sought their good O what a wonderfull consolation and comfort shall this bee vnto vs when wee leaue this world and goe the way of all flesh to remember wee haue sought the good of others Daniel 13. ve 3 They that turne many to righteousnesse shall shine as the Starres in the firmament Luke 12.43 Blessed is that seruant when his Master commeth shall finde so doing We shall finde more comfort of heart and ioy of conscience when wee depart this life that we haue beene faithfull in that little committed to our trust made others partakers of it then if we had great aboundance of earthly blessings Vse 2 This may serue to reprooue that common conceit in mens mindes that so long as they doe well themselues they neede not care how others doe whether they sincke or swimme and therefore they keepe all to themselues neuer seeke to benefite others like a couetous and foolish Nabal part not with a bitte to Dauid so these keepe all for themselues by no meanes seeke to draw out the graces of God for the good of others but it is impossible for anie Christian man or woman who hath tasted truely of the mercie of GOD for his comfort and the worke of grace but hee must communicate the same to the good of others and indeed they are neuer so profitable as then as we see spices though neuer so sweete are not prófitable vntill they be rubbed and chafed and therefore let vs remember to practise this duety to helpe others and to teach them and communicate our knowledge Esa 38.19 comfort experience and iudgement to the good of others Doctr. 4 When Dauid saith hee will teach What doctrines Ministers ought to teach not his owne waies but Gods waies namely how the Lord dealeth with penitent sinners wee learne what is that the Ministers of the Word ought especially teach to poore sinners namely The wayes of GOD that is how God deales with poore sinners namely that hee is most willing to imbrace them and to pardon their sinnes if they will vnfeinedly repent Christ was exceeding plentifull in this kinde of teaching Matt. 11.28 howsoeuer hee did sometimes pronounce iudgements to impenitent sinners yet it was his vsuall course to preach Gods infinite mercie to all such as would repent Rom. 12.1 2. Corint 5.18.19 to inuite them and allure them to turne to God Vse 1 Well then this may direct all such as the Lord hath called to preach his Word to take this course that howsoeuer they may and must pronounce GODS iudgements against impenitent sinners yet they must preach Gods infinit mercy in Christ to all that will repent and shew how ready the Lord is to shew mercie to them that confesse and acknowledge their sinnes be weary of them and desire pardon for sure it is that if there bee any spake of grace in mens hearts Reuel 3. Luke 15. when they shall heare of Gods aboundant mercy in Christ that the Lord standeth at the doore and knocke that the Lord is like the Father of the Prodigall childe will meete vs in the mid-way It must needes if there be not a heart of steele make our bowels erne and for shame to seek vnto the Lord. And it was Paules manner to intreate men that they would bee reconciled to God to beseech them in his name with loue and kindenesse with teares and prayers to pray them to intreate them to beseech his hearers and we shall finde that churlish rough and harsh dealing great words and thundering speaches be not alwayes the best to win mens Soules But when wee shall with a milde and louing spirit intreat men and beseech them to repent turne to God it must needes affect them Vse 2 It must stirre the hearers vp to a most carefull and attentiue hearing and listening to the word of GOD For a man can not know the wayes of God by nature No by nature wee conceiue of GOD as a terrible Iudge and angrie GOD and flie from him as Adam did and therefore wee had need to haue the word of GOD taught vnto vs and be instructed in the wayes of God how the Lord God hath shewed mercie vnto
great sinners and will to vs if wee can repent and seeke vnto him For the Lord must draw vs by his mercie else we can not come at him To the wicked and sinners shall be conuerted vnto thee Doctr. 5 THat is impenitent sinners ignorant are to bee taught the waies of God that liue in sinne without repentance Hence marke who had need to be taught in the wayes of GOD namely poore sinners that liue and lie in sin euen the lost sheep of the house of Israel Math. 1◠such as sit in darknesse and in the shadow of death such as neuer heard of GOD of faith repentance c. such poore Soules had neede to be taught the wayes of God Vse 1 This may admonish all those that be set ouer Gods people magistrates such as haue power in their hands to prouide that such poore ignorant people as want the meanes may bee taught the wayes of God For as S. Paul saith Ro. 10.14 Pro. 29.18 Marke 14. How shall they call on him on whom they haue not beleeued How shall they beleeue on him of whom they haue not heard How shall they heare without a Preacher And where prophecying failes the people perish And it is said of our Sauior CHRIST that when hee saw the people as poore sheepe hauing no sheepeheard hee had compassion on them and his bowells erned towards them Oh that the bowels of all such as haue charge to looke vnto it might erne for the poore soules of the land to prouide for them the bread of life Vse 2 The cause why men liue in sinne bee so vile wicked and vncleane is because they bee not taught the word and wayes of GOD it could not bee if they were taught and instructed that they should be so vile and wicked so ignorant prophane irreligious and superstitious but where visions failes the people must needs perish And therefore those that seeke to take away Teaching and Preaching of the Word of GOD of what Spirits are they Dauid hee thinkes it the onely way to bring men to God to conuer poore sinners and therefore to take it away to roote out the Ministery of the Word and meanes of saluation what is it else but to cast away the soules of the people to famish them to pine them and to starue them And therefore let vs pray to GOD with CHRIST that the Lord of the haruest would send forth Labourers into his Haruest Math. 9. The second part of the verse shews the fruite of this duty Part of the verse that Dauid will performe namely that heereby by his doctrine and by his example many a poore sinner shal be conuerted vnto God Doctr. 1 In that Dauid here promiseth to himselfe this vse and fruite that hee shall bee by his Preaching and example Conuersion of a sinner is Gods worke a meanes to bring others to God Hence wee may learne a gracious comfort for all godly Ministers of the word who labour both by life and doctrine to win others that if they shall bee painefull in teaching and carefull to liue a godly life they shall certainely finde the blessing of God vpon their labours to the conuerting of sinners and sauing of soules If I had sent these Prophets and if they had stood in my counsell and declared my waies vnto my people Ier. 23.22 then they should haue turned them from their euill waies and from the wickednesse of their inuentions Where the Lord shewes that all such as be the true Prophets of God stand in his steed teach his waies they shall see the blessing of GOD vpon their labours And the cause why men conuert not soules is because they were neuer sent of GOD and doe not teach Gods waies and stand not in his steed or else because though they teach the truth yet their liues be vile and wicked they plucke downe with one hand that they build with the other and destroy that in life which they teach in doctrine Vse 1 Hence marke the reason why so many great and learned men of excellent gifts wit and learning doe not conuert many soules vnto God Because they either teach not Gods waies but their owne waies their wit eloquence and deuices or else though they teach well yet they liue ill and so cause their doctrine to bee lesse regarded and weaken the power of it by their sinnefull life And it pleases God in his great mercy to vse the labours of his poore seruants who dare not speake their owne word nor seeke themselues but Gods word in plaine euidence and simplicity and liue according to their teaching the Lord doth bless their labours for the conuersion of sinners and sauing of poore soules Vse 2 It might admonish all those who either teach their owne waies by painted cloquence toyes or tales or else though they teach the truth that they ioine with it a godly life else they may teach long enough ere they do any good and if they would conuert sinners let them first bee conuerted When thou art conuerted strengthen thy brethren Luke 22. And let no such carelesse Ministers wonder that GOD giues no blessing to their labours seeing they faile either in teaching GODS waies truely and plainely or else in life they liue wickedly and offensiue VERSE 14. 14 Deliuer me from bloud ô God the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse Dauid cannot satisfie himselfe in seeking mercy for his sinnes IN this verse yet once againe Dauid returnes to intreate for mercy and fauour at the hands of God that hee would pardon his great and grieuous sins yea his bloudy sinne and that God would in mercy deliuer him from that punishment which was due vnto him for the same for hee intreats the Lord to deliuer him from bloud that is his heynous and capitall sinne of murder and shedding that innocent bloud of Vrias his faithfull seruant 2. Sam. 11. and many others with him so also the punishment due vnto it Parts of the verse This verse containes two parts first a request with great earnestnesse to God for deliuerance from his grieuous sinne Deliuer mee from bloud secondly a reason to moue the Lord thereunto namely taken from the glory of GOD which hee will shew forth And my tongue shall sing ioyfully of thy rightenesse In the petition first marke what is the request namely that GOD would deliuer him from bloud that is a most cruell and bloudy sinne of shedding the inocent bloud of many of his Subiects Secondly the manner of his request O God thou that art the God of my saluation That hee praies to God now with faith assuting himselfe that vpon his repentance God was now reconciled vnto him and though he had sinned grieuously yet not cleane fallen from grace but so as still hee could call GOD his GOD and the GOD of his saluation Deliuer mee from bloud THat is from the punishment which is due vnto
me for shedding the innocent bloud of Vrias and the rest which were slaine with him Doctr. 1 We must obserue that which hath beene taught before namely that Dauid prayed often and earnestly vnto God for the pardon of his sins The heynousnesse of the sin of murder he could not at one or two petitions obtaine it but is faine to pray againe againe for pardon Hence we learne that murder and shedding of innocent bloud is a most horrible sinne and he that is guilty of bloud it will wound his conscience it will make him to quake and tremble at GODS vengeance which pursues him vnlesse hee repent as in Cain Gen. 4. after hee had slaine his brother and the Lord had brought him to a sight of his cruell murder he cries out that his sinne is greater then could be forgiuen and that euery one that meetes him would kill â—im such is the conscience guilty of murder it can finde no rest no ease in company or alone in any thing but torment of conscience till GOD giue grace to repent Neither may wee thinke that this guilt and terrour of conscience commeth through the guiltinesse of the Law shame of the world or feare of punishment for let a sinner haue security giuen him from all Law and freedome from all punishment yet a Murderer should neuer be quiet his conscience would euer trouble and torment him yea and follow him vp and downe in all places and open his owne mouth to bewray himselfe Thus is GODS iudgement vpon them that should feare all things who will not feare him that made all things If a man had all the pleasures that heart could desire yet can they giue no true comfort and contentment when the conscience is guilty of horrible sinnes And albeit for a time the conscience of carnall men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lying a sleep seemeth tame and gentle but being raysed and roused vp flyeth in a mans face Gen. 42.21 Vse 1 Seeing murder and shedding of innocent bloud is so horrible a sinne so odious and execrable so fearefull and damnable how should it make all men shun it and bee affraid of it neuer to embrue their hands in the bloud of any man for bloud will haue bloud Gen. 9.6 Who so sheddeth mans bloud by man his bloud shall bee shed for in the Image of God may hee him And this was one speciall thing which moued Dauid to intreate the Lord not onely to pardon his bloudy sinne of killing Vrias but also that hee would not punish him and bring his vengeance vpon him and his children after him for shedding of his bloud Well then abhorre this fearefull sinne of murther for bloud will haue bloud and will cry for vengeance to heauen And heere wee are to bewaile our sinnefull times that shedding of bloud is not punished more seuerely wilfull murther is winked at and made but a money matter Yea saith the Lord because of oaths the land shall Mourne Ier. 23.10 Hos 4. so for murder it shal mourne well let vs beware of this foule sinne of murder and shunne all occasions that tend to it as hatred desire of reuenge quarrelling fighting c. Vse 2 If it bee so heynous and horible a sinne to shed the bloud of the body and to kill the body if murdering of the body bee so heynous what shall become of soule-murderers that shed the bloud of poore soules it is ten thousand times more grieuous as the soule is far more worth then the body and if he shall perish and is worthy to die that murders the body how much more is he worthy to die Ezech. 3. that sheddes the bloud not of one but of many a poore soule And such be all those which either teach not the word of GOD at all or teach it negligently they be soule-murderers and shall giue a feareful account for it one day Vse 3 Wee see that no man though neuer so great can go free from Gods iudgment for murder Dauid was a great King a man that was aboue all mens lawes yet the conscience of his sin accused him and hee could haue no rest till he had got the pardon of it so as we see the great force of mans conscience Esay 6.6.24 Mark 9.44 Psal 29.3.4.5.7 though he could escape all the iudgements of men yet conscience wil accuse till God do cleare him and this wee may see in many men who being guilty of this sinne though they haue by money or friends got pardon and freedome by the law of man yet if God touch them for it they can neuer haue peace till they haue bewailed this sinne and got the pardon from God but some of them euen pine and languish away and neuer looke vp all their daies such is the conscience of murder and shedding innocent bloud that hee may flye a thousand miles he may be a great man a king that no man dare call him to accompt yet he carries that in his bosome which will dog him and pursue him neither shall hee finde rest till hee haue repented and bee reconciled to GOD by the bloud of Christ Iesus Doctr. 2 Heere is matter of comfort for such as haue bene great and grieuous sinners God hath mercy for such as seeke mercy notorious wicked liuers that if they can repent be humbled bewaile their sinnes beg pardon the Lord will shew them mercy Dauid heere found fauour for the pardon of his bloudy sinnes Adultery and Murder vpon his true repentance So Peter for his grieuous and heynous sinne Luk. 8.2 and Mary Magdalene out of whom went seuen deuils was saued Lot though he committed incest with his owne daughters yet sound fauour at Gods hands so as wee see great sinners if they can repent shall finde great mercy This is warranted from the Lords owne mouth Esay 1.18 Though your sinnes were as crimson they shall bee made as white as snow though they were red like scarlet they shall bee as wooll And againe Esay the forty foure chapter and two and twentyeth verse I haue put away thy transgressions like a cloud and thy sinnes as a mist Esay 33.24 and Esay 43.25 Ier. 31.31 Vse 1 Let euery one of vs listen to this doctrine hast thou beene a notorious wicked liuer a miserable sinner a common drunkard a filthy liuer a most notorious blasphemer a theefe or robber Hast thou hated and persecuted GODS Ministers and his deere children and contemned the blessed Gospell of IESVS CHRIST Well loe if thou canst truely repent confesse thy grieuous sinne bewaile it Esay 1.16.18 cry to God for mercy and pardon of it the Lord will shew thee mercy so as no sinne though neuer so great can seuer thee and cut thee off from mercy if thou hast grace to repent and begge the pardon of it And therefore though thy sins haue bene many and great
adultery murder c. take heed thou dispairest not with Caine to say my sin is greater then can bee forgiuen but repent with Dauid and GOD will pardon it Vse 2 Let no man presume heereupon to sinne because God will pardon great sinnes for as it is true that God will pardon great sinnes when men repent truely of them so without repentance there is no pardon of the least sinne and if thou shalt wittingly and willingly rush into great sinnes it is a great doubt that thou shalt neuer or hardly get out of them hee that sinnes because GOD is mercifull doth abuse his mercy and then his mercy shall bee turned into iudgement Gods mercy should lead vs to repentance and not make vs bold to sinne Rom. 2.4 Doctr. 3 Seeing Dauid praies and intreates the Lord not onely to deliuer him from sinne The punishment of sinne should terrifie vs from sinning but also from the punishment due to his sinne that curse of God which was due to his grieuous sinnes of adultery and murther as the Prophet told him because hee had done this euill The sword should neuer depart from his house 2. Sam. 12. and his owne sonnes should defile his wiues Wee learne in regard of GODS fearefull iudgements plagues and punishments that attend and waite vpon sinne to bee affraid to commit sinne against GOD for sure it is that the curse followes sinne and as sinne growes so growes the curse for the Lord is a iust GOD and must needes punish the transgressours of his Law And although he take not his louing kindnesse from them neither suffer his truth to faile yet hee will visite their trangressions with the rod and their sinnes with scourges as wee may see heere by the example of Dauid of the people of Israell Iudges the fourth chapter the first and second verses of Miriam Numb 12. of Salomon Asa Iehosaphat Iosiah Hezekiah c. If then wee breake his Statutes and keepe not his Commandements when hee searcheth with lights and findeth out our sinnes we must with Achan giue the glory to God and make confession vnto him we must pronounce righteousnesse to belong vnto him and vnto our selues open shame and confusion of face for euer Vse 1 Well then let vs remember this if wee sinne certainely the Lord will plague vs and punish vs either in our body or soule goods or good name wife or children the Lord will finde vs out wee cannot escape his iudgement wee cannot hide our sinne from him if men could bee perswaded of this oh they would bee affraid to lie in sinne if they thought God were a iust God to punish them and plague them for their sinnes how darest thou sinne if thou couldest bee perswaded of this that GOD will certainely plague theee Indeed the mercy of God should make vs loath to sinne but if that will not yet let his iustice terrifie and fright al secure and carelesse sinners Vse 2 Let no man sooth himselfe to thinke hee shall escape Deut. 14. If any man heare the curses of Gods law against sinne and shall blesse himselfe in his heart saying I shall haue peace although I walke after the stubbornenesse of my heart then the Lord will not be mercifull to that man but the wrath of the Lord and his iealousie shall smoake against him and hee shall bring vpon him euerie curse written in this law to root him cleane out Note I will visite those that bee frozen in their degrees and say in their harts God will neither do good nor euill and if neither the mercy of God will moue vs nor his iudgements make vs afraid to commit sinne our case is fearefull and damnable Vse 3 Lastly seeing God chastneth his owne children when they offend Then it must needes follow that the wicked which are none of his shall not escape his reuenging hand If the Lord be so seuere against sin and sinners that hee will not spare no not the sinnes and falles of his owne deare children beeing of his owne houshold and Citizens of his owne kingdome and the members of his owne body if the Lord do deale so sharpely with these Oh how heauy will he lay his iudgements vpon the wicked 1. Pet 4.17 18. The time is come that Iudgement must beginne at the house of God If it first beginne with vs what shall be the end of them which obey not the Gospel of God And if the Righteous scarcely be saued where shall the wicked and sinner appeare But God correcteth the godly in mercie the wicked in wrath The one as a louing father the other as a iust Iudge O that all wicked and vngodly men would lay this to heart and know that assured iudgement is reserued for them at the great day of the Lords generall Assises when they shall will they nill they pleade guiltie at GODS barre where the Register Booke of all their actions shall be brought forth and they shall receiue according to their workes Doctr. 4 In that Dauid speakes in the plurall number Deliuer mee from bloud True note of a penitent to aggrauate his sinne that my most hainous horrible and cruell sinne hee doth not mince it or lessen it but sets it out in his colours a bloudy sin a monstrous sin therefore in true repentance and confession of our sinnes wee must labour to aggrauate them to the full to set them out to make them appeare as vile and filthy as we can for thereby we shew our griefe and hatred for them Vse This condemneth most men who when they are tolde of their sinnes doe seeke to lessen and excuse them to make them little sinnes or no sins if they could well it is a signe of a naughtie heart as we see in Saul 1. Sam. 15. who would not confesse his sinne but excused it it shewes men are not humbled nor grieued haue no hatred of it but if we do truely see the loathsomnesse of sinne Oh wee would aggrauate it yea speake as badde as we can of it and not excuse it in any case the second thing in the petition is the manner of it namely that hee doth pray in faith and affiance of Gods mercy for he praies vnto God and describes him to be the God of his saluation because hee put all his affiance in Gods mercy for saluation and acknowledgeth it to be the gift of God Doctr. 5 In that Dauid thus prayeth for the pardon of his sinnes Faith required in prayer with faith and affiance We learne that if we desire to obtaine our requests wee must pray to God with faith and affiance in Gods mercy for at the same time that God toucheth a poore sinner to mourne for his sins and to repent he giues him faith to pray to God with affiance for pardon and saluation So then wee see whatsoeuer we aske at Gods hands we must aske in faith If any lacke wisedome let him aske in faith and wauer not Iam.
1.5 6 Hebr. 11.6 for hee that wauers can haue no hope to obtaine at Gods hand Whosoeuer doubteth whether God will grant his requests or not can neuer pray for any thing earnestly and effectually This our Sauior teacheth Mar. 11.24 Whatsoeuer yee desire when ye pray Beleeue that ye shall haue it and it shall bee done vnto you And none can haue this assurance that GOD is ready to heare them and to grant their requests but onely the faithfull who haue first this assurance that their sinnes are pradoned and that they are reconciled vnto God in Christ Iesus Vse 1 How should this mooue vs all to labour to get sauing faith that so we might pray in faith and obtaine our requests pardon of sins wisedome the gifts of Gods spirit c. for hee that comes in vnbeliefe can looke for no mercy at Gods hands and therefore the prayer of many vnbeleeuers ignorant soules alas they be but babblings and can doe no good O then let vs labour to bee able to say my God giue mee this or that Vse 2 This must teach vs to moderate our desires and take heede we aske not any thing that is not warranted by the word for vnles it be warranted by the word wee cannot haue anie assurance hee will heare vs for there is no faith without the word and therefore when wee shall aske things at our lust and pleasure it is iust with Almightie GOD not to heare vs. Doctr. 6 When Dauid calles the Lord Praise of our saluation properly belongs to God Ro. 6. vlt. My God and the God of my saluation He acknowledgeth that saluation pardon of his sinnes life and all good things come from God and are his gracious gifts in Christ It is hee who at the first gaue vs life when wee were starke dead in trespasses and sinnes It is he againe that keepes our soules in life If we fall hee rayseth vs vp when wee wander he recalleth vs from iudgements past present and to come hee hath doth and will deliuer vs so that hee may well be called The God of our Saluation Vse 1 Let vs then acknowledge this that al the good things we inioy the fauour of God pardon of our sinnes iustification sanctification redemption c. all these are the free mercie and gifts of GOD in CHRIST and then wee shall learne to depend on GOD for the comfort of this life for if we know God hath giuen vs Christ and deliuered vs from sinne death and hell how then can hee deny vs the lesser things for this life Rom. 8.32 Vse 2 Seeing saluation is the gift of God we see that the Doctrine of the Papists is erronious who teach men that they may merite saluation and mercy at Gods hand pardon of sin saluation and life eternall Dauid acknowledgeth it to be the free gift of God Rom. 6. Dan. 9. Iob 42.6 Ephes 2. and therefore let vs abhorre their doctrine and our goodnesse or worthinesse and acknowledge that all wee may enjoy for saluation it is the free and vnderserued fauour of God in Christ Iesus Dauid hee felt now the heauie weight of Gods anger which pressed him downe exceedingly and brake his heart yet withall hee felt the mercie of God which made him bolde to goe to God for pardon so that hee could call him my GOD. Wherein we may note the difference of Gods children from infidells that haue no faith the child of God although he be touched at the quicke with the feeling of Gods displeasure yet he can by faith goe to his father and make his moane vnto him But a wicked man that hath no faith in Christ Note hee conceiueth nothing but GODS anger and iudgement and therefore flies from him and cannot giue one rap at Gods mercie seate cannot for his life cry My God and my Father but is faine to run from GOD and so in time to dispaire as Caine and Iudas And my tongue shall sing of thy righteousnesse THese wordes containe in them the reason of his request as if he should say If thou shalt O Lord pardon my sinne and in mercie deliuer me from the curse and punishment due to me for them my tongue shall be a Preacher and publisher of thy mercie vnto others And my tongue shall sing of thy righteousnesse By righteousnesse is not meant here the iustice of God whereby he takes vengeance for sinne but by righteousnesse is meant the mercifull dealing of God in keeping promise with all repentant sinners in pardoning and remitting their sinnes and receiuing them to mercy Doctr. 7 It is impossible for any man or woman Gods mercies must vntie our tongues to praise him Luke 22. 1. Chro. 19 Acts 11.18 1. The 2.19 who haue truly tasted of Gods mercy in CHRIST for life and saluation to keepe it in as it shall not breake foorth and appeare but he that hath his hart affected with Gods mercie in CHRIST it will vntie his tongue to speake of it and to praise God for it As it is not possible to keepe fire so close but it will smoke and flame in time so the feeling of Gods loue can not but break out and appeare to the good of others Wel by the rule of this doctrine wee may see that very few haue their hearts affected with the mercie of God in Christ Luke 17. because they seldome or neuer take occasion to speak of it and to prayse God for it The poore Leaper finding himselfe to be cleansed came to praise God for it and Naaman would giue Elisha a reward but our hearts haue no comfort in it therefore we open not our hearts to praise God And my tongue MArke how Dauid speakes that as in heart he will blesse God so in words hee will praise him Doctr. 2 Of all the partes of mans bodie the tongue serueth to honour GOD and to praise him that serueth to vnfolde the truth of God to blesse him to praise him and to instruct others Iames 3. Vse 1 Well seeing that God hath of all members of the bodie ordayned the tongue to be that member whereby we shall honour and praise him let vs gouerne our tongue so as it may serue to open his will to praise and blesse him to speake of his wonderous woorkes let vs vse it well in prayer in speaking of Gods mercie and iudgement to instruct others and in any case let vs set a watch before our mouthes that we sinne not in speeches Iames 3. If any man sinne not in his tongue he is a perfect man Of thy righteousnesse Doctr. 8 HE calles Gods faithfulnes and truth in keeping promise to repentant sinners His righteousnesse Gods rightteousnes what wherein note a wonderfull comfort to all repentant sinners that GOD auoucheth he should be vniust Note and vnrighteous if hee should not giue them mercie and pardon when they repent seeing hee hath tied himselfe by hiâ— promise so as if he should not shew
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
speake well bee not proud of it What hast thou that thou hast not receiued Oh then why art thou proud of it Well let vs acknowledge whence wee receiue all and giue GOD the glory Vse 2 It condemnes the erronious doctrine of the Papists who so much iustifie mans free-will and goodnes that he being but helped by grace a little is able to keep the Law yea to merit saluation and life eternall But if thou canst not by thy own power so much as moue thy lips or open thy mouth how can they with all their goodnesse keep the Law and so merit saluation Vse 3 Seeing the motion of the lips and so of the whole body is of God and no man can speak a word but by the power of GOD not say Christ is the Lord but by the power of the Holy Ghost Yea in him wee liue moue Acts 27. 1. Reg. 13.4 and haue our being Oh then how should wee bee most carefull to speake and do so as GOD haue glory for vnlesse the Lord giue thee power thou canst not moue thy finger nor thy tongue nor once open thy lips if the Lord deny thee this fauour and with-hold his power as in that wicked Ieroboam when hee would haue slaine the Prophet of GOD foâ— crying against his sinnes the Lord smote his hand so as it withered and hee could not pull it in againe Well let vs all take heed how wee speake and abuse our tongues least the Lord in iustice make them cleaue to the roofe of our mouthes for the same 2 Part of the verse The second part of the verse containes a solemâ—e protestation of Dauid that if the Lord shall thus shew him mercy in pardoning his sin and receiuing him into sauour againe that then he will be most willing and ready to praise God and to publish his mercy and goodnesse whereby the Lord shall reape much glory Doctr. 1 Heere wee see Thankesgiuing a necessary duty what is that God requires at our hand for all the mercies hee bestowes vpon vs namely praise and thankes-giuing that wee should speake of Gods mercies seek to honour him and to bee thankefull for his blessings this Dauid shewes more plainely What shall I giue vnto the Lord for all his benefits Ps 116.13 Deu. 10.12 I will take the cup of saluation and call vpon the name of the Lord. Where hee shewes that all that God lookes for at our hands is Praise and Thankes-giuing so the Lord himselfe hauing rehearsed his great blessings vnto his people saith thus O Israel what doth the Lord thy God require of thee but to feare him and to loue him and to walke in his waies Where he shews wherin stands our true thankefulnesse namely not onely in word to acknowledge his mercy but in life to feare him loue him call vpon him trust in him and keepe his commandements Vse 1 Seeing this is all the Lord requires for his great and continuall blessings and mercies for soule and body namely thankefulnesse acknowledging his loue and mercy and praising him for the same let vs labour with our owne hearts to giue the Lord praise to acknowledge his mercy and goodnesse bestowed vpon vs Ps 103.1.2 Psal 33.1 It is a comely thing to bee thankefull And that we may the better be stirred vp to performe this worthy duty of praising God let vs consider both the greatnesse and continuance of Gods blessings bestowed vpon vs as Dauid did Forget not al his benefits who gaue thee the pardon of thy sins c. so let vs bethinke our selues of GODS loue mercy to vs First in electing vs to be the sons of God in deliuering vs from hell and damnation in redeeming vs by the death bloudshedding of his owne Son in preseruing vs from so many dangers in feeding vs and cloathing vs and all the rest of his blessings for this life and that which is to come Oh! if we could thus bethinke our selues of the number greatnesse and continuance of Gods mercies how could wee be so vnkind to forget or to be vnthankful for his blessings we see if a friend do vs a pleasure though it bee but a meales meat we will be thankfull for it speake of it but if hee shall bee a meanes to saue our life from sword fire water or the like oh then we wil go on our hands and knees to do him good Well God is our best Friend and wee are most beholden to him yea more then to all the world and therfore let vs labour with our owne hearts to be thankefull and because many can skill to giue God thankes in words and with their lips let vs know it is not enough in wordes to blesse God and say thankes bee to God but wee must labour in life to shew our thankefulnesse when as we labor to honor God when as we seek to do his will and to serue him and are loath to offend so mercifull and bountifull a God for if a man shall make shew in words that hee is thankefull and yet liue in sinne there is no thankfull heart in him And that we may the better be stirred vp to do this let vs know there is no better way to moue the Lord to continue his loue mercy vnto vs then when we do freely acknowledge his mercy and are thankful for it as we see if we giue a small thing to a poore body if they be thankefull to speake of it and to confesse it it will prouoke vs to do them greater fauours and say alas he is thankfull it is well bestowed on him he is worthy of a better turne so as to bee thankefull for one good turne it is to craue another and therefore let vs remember this duety it is comely it is all the Lord requires and it is the way to procure a new mercy at GODS hands Vse 2 Let vs take heede of that foule fault of vnthankefulnesse when as men can be content to deuour Gods mercies from day to day and neuer giue him any thankes like the Sow vnder the tree eates the acornes and neuer lookes whence they come so many wicked men deuoure the mercies of God and neuer open their mouthes like the nine Leapers whereof not one returned backe to praise GOD. Luke 17. Causes of vnthankenesse The causes of vnthankfulnesse first men consider not the greatnes number and continuance of Gods mercies and therfore they thinke themselues more beholden to a naturall man for a meales meate then to God for all his mercies Secondly forgetfulnesse of his mercies when men let them passe away and neuer bee affected with them Psal 103.2 Thirdly the hardnesse of mans heart which is not touched nor effected with the great blessings of God Well let vs beware of this sinne which is so odious that the heathen men would rather be accused of any sinne then this sinne of vnthankfulnesse Secondly by vnthankefulnesse wee depriue our selues of many other
that faile in the maner of doing of it to offer sacrifice was the Commandement of God but when the Iews thought by their sacrifices to appease Gods anger without the sacrifice of Christ they sinned and God abhorred them and cared not for them Againe to preach the word of God is his commandement but when Iudas shall preach the word to cloake his couetousnesse and treacherous heart it is a sinne in Iudas to giue almes it is a thing commanded and a sacrifice wherewith God is well pleased but if men shall giue to merite and to be seene of men the Lord careth not for it so as wee see a man may doe things which God commands men to do and yet be so farre from pleasing God that they shall sinne and prouoke him to anger because they doe them not in an holy manner Pro. 15.11 in faith repentance obedience and zeale of Gods glory Vse 1 This condemns almost the whole seruice of God amongst the Papists who do all to this end to merit and deserue at Gods hands pardon of sin and freedom from punishment but this is to a wrong end wee must doe good works not to merit but to honor God to giue good example to make our calling sure to our selues Vse 2 This must admonish vs all not only to doe that God commands as to preach the word heare pray receiue the sacrament c. but to do it as God commands or else he abhorres all we do vnlesse we do them in faith repentance and obedience all is in vaine Doctr. 3 If the Lord abhorre those sacrifices which hee commands for mans sinne Popish Sacrifices abhominable how much more those sinnefull sacrifices which haue beene inuented by man without any warrant from his word as the Idoll of the Masse Popish pilgrimages perpetuall chastity voluntary pouertie liuing in a cloister c. Vse 1 Wel then let vs take heed not only that we doe not abuse those sacrifices which the Lord commands by our euill doing and performing of them but much more that we be not so bold at any time to offer vnto the Lord such sacrifices as are condemned in the word of God to offer with strange fire as Nadab and Abihu and such as Paul calles Wil-worship and Christ calles The inuentions of men for these the Lord abhorres Vse 2 It condemns that bloody beastly sacrifice of the Papists who offer in Masse Christ daily for the quicke and dead an horrible abuse of Christ Iesus for Christ hath by his owne sufficient sacrifice of his bodie and bloud on the Crosse appeased his fathers anger for the sins of the world and put an end to all these sacrifices and if they offer vp CHRIST in the Masse for quicke and dead then Christs sacrifice was imperfect that must be patched vp with that abhominable Idoll Concerning these sacrifices which were Lambs Sheep Goats or Bullockes and were all slaine offered to God in fire let vs marke that they were all so many figures types and shapes of that euerlasting sacrifice of Iesus Christ which hee offered vpon the Crosse in his owne person Doctrine Christ an end of all other Sacrifices Then this doth commend vnto vs that blessed and most meritorious sacrifice of Christ the lambe of God seeing there was so many prophesies of it euen from the beginning of the world and so many shadowes and types of it as can not be numbered because there neuer passed one day amongst the Iewes from the time of the Law till Christs comming but they offered at least morning and euening sacrifice as shadowes of Christ Iesus to come and the people of God the beleeuing Iews and holy Fathers and Prophets did in them beholde Iesus Christ as slaine and crucified before their eyes And as Christ saith The holy Patriarkes and Prophets and famous Kings desired to see my dayes and would be glad to see and yet saw it not Vse Well seeing the sacrifice of Iesus Christ is so excellent meritorious of endlesse worth to procure Gods fauour to vs how should we often thinke vpon it neuer let it depart out of our mindes And to this end wee should be more willing to approch and come to the Supper of the Lord that so there as it were in a plaine Table and Picture and not painted on a woodden crosse as the Papists do we might behold Christ crucified and his bloud shed for our sins so often as we see the bread broken and the wine powred out So often as yee doe it 1. Cor. 11. doe it in remembrance of mee to shew foorth my death till I come For the remembrance of Christs sacrifices it is a sweete comfort to all wounded and distressed soules it is sacke and sugar to them all that truly beleeue in him it is an excellent means to kill sin and to humble our hard hearts that we should remember our sinnes were as the bloudie nailes and the speare which put him to death and a powerfull bridle to restraine vs from sinne because so often as wee sinne wee doe as it were pierce his heart afresh and as for those that care not for comming to the Sacrament nor yet for the word wherein Christ is liuely crucified they shew they haue no benefit by this sacrifice of Christ VERSE 17. 17. The Sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise Dauid hauing shewed what be those Sacrifices wherein the Lord God hath no pleasure namely such as men shall offer with hope to merite or without faith and repentance Now he shewes what is that Sacrifice wherein the Lord takes great delight and is well pleased and that is in one word A broken spirit a heart truely wounded for sinne In this verse let vs first finde out what is the broken and contrite Spirit Secondly the commendations of it namely it is called the Sacrifice of God Thirdly that hee doth not despise By a broken and contrite spirit is meant such an heart as is truly humbled with sight of sinne wounded and pierced with feare of Gods anger grieued for offending so mercifull a God and louing Father and doth begge for mercie at his hands as for life and death besides the endlesse mercy of God in Christ which breaketh the heart of a poore sinner So then there be two things that wound and bruise the heart of sinners First the sight of sinne and knowledge of our misery by reason thereof Secondly the endlesse mercie of God in Christ so as it cuts vs at the heart to remember that wee haue offended so good and mercifull a Father Doctrine Broken hart most rare thing to be foūd Seeing this is that broken heart which is thus bruised with the sight of sinne and is humbled for them yea hath a most lowe conceit of it selfe as most vile and vnworthy wee shal see that it is a most rare thing to be found for generally men are so blinded
owne soule but also laid open the Church and people of God to great misery and done what lay in him to draw the curse and iudgement of GOD vpon them therefore he doth humbly intreate the Lord to be mercifull to his Church and not to plague and punish them as he might haue done for his sinnes and disobedience These two verses containe in them two especiall points to bee considered of vs. First the request which Dauid makes in the behalf of the Church and people of God Ver. 18. Secondly the reason taken from the vow and protestation which Dauid and the people make vnto GOD namely to offer vnto GOD the sacrifice of praise and thankesgiuing In the prayer be two requests first he prayes for fauour and mercy to be shewed vpon the Church of GOD secondly that the Lord would repaire that breach which he had made by his sinnes Bee fauourable THat is doe well blesse preserue and shew mercy To Zyon Zyon signifies that beautifull Temple of Ierusalem but here it is taken for the Church and people of God as if he should say O Lord I do not onely intreate thee that thou wouldst haue mercy vpon me but I beseech thee shew mercy to thy whole Church and people be mercifull vnto them prouide wel for them that thy word may be Preached and thy name called vpon for I acknowledge ô Lord that I haue done as much as lay in my power to bring heauy iudgements vpon thy Church and people if my sinnes be laid vpon them but Lord let not thy Church be punished for my sin O bee fauourable to Syon Doct. 1 Prayer the chiefestrefuge in time of danger Seeing Dauid in time of misery when the Church was in danger of Gods iudgements betakes himselfe to prayer to intreate the Lord for grace and fauour wee learne hence that this is our chiefest refuge and shelter in time of misery and affliction when the Church of GOD is in danger of any iudgement or calamity euen to betake our selues to humble and earnest prayer Pray for the peace of Ierusalem they shall prosper that loue thee Psal 122.6 Psa 50.15 Psal 107 Hester 4.8 Esay 64 2. Chron. 32.20 And of the Israelites it is reported that they cryed fiue times vnto the Lord in their distresse so in Aegypt they cryed and groaned vnto the Lord so they fasted and prayed when Haman had got the Kings letter to put the Iewes to dead The like we may see in Nehemiah Neh. 1.3.4 when he heard that the people returned from captiuity were still in misery Ierusalem troden downe hee sate downe and wept hee mourned fasted and prayed before the GOD of heauen for the redresse of those euils This appeareth likewise Psalme one hundred thirty seuen the first second and third verses where the Prophet layeth downe the miserable estate of the Church vnder the Babylonians and the affliction of Church conceiued vpon that distresse We sate downe and wept when wee remembred Syon If I forget thee O Ierusalem let my right hand forget her cunning yea if I preferre not Ierusalem before my chiefe ioy And in the first of Samuel the fourth chapter and the nineteenth verse it is noted to the euerlasting praise of the wife of Phineas that when the Pâ—iâ—istims preuailed ouer the people of God and one trouble came vpon her on the necke of another as the takiâ—g of the Arke the fall of her Father the death of her Husband the ouer-throw of the Hoast c. yet aboue all the report of taking the Arke of the Lord it was a wound vnto her soule hastned her trauaile and called her child Icabod that is no glory or the glory is departed from Israel because the Arke of God was taken Vse 1 Well if the Lord should afflict vs and should threaten to destroy vs to remoue the Gospell to take away his zealous and faithfull Ministers to make the golden Belles of Aaron yeeld no sound what are we to doe Namely this must be our refuge we must fly vnto God by true and hearty prayer bewaile our sins acknowledge them to God ply the Lord with prayers and teares Iam. 5.17 For the prayer of a righteous Man is of endlesse force Now if the prayer of one righteous man bee of that force and strength how much more are the prayers of hundreds or thousands that are gathered together in one one cord may easily bee broken but a three-fold cord cannot be broken Elias is called the Chariot and Horse-men of Israel because by faithfull prayers which hee made vnto GOD hee could doe more for the defence of GODS Church then an Armie of Souldiers Vse 2 Seing the troubles of others must moue pitty in our selues then woe to them that are secure that laugh when the Church weepeth that liue in brauery when the Church is in Sackcloth and Ashes that feast when the Church doth fast This was the practise of those that liued in the time of Esay Esay 22. vers 12.13.14 In that day did the Lord of Hosts call vnto weeping and mourning to baldnesse and grinding with Sackcloth And behold ioy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking for to morrow wee shall dye Hereunto accordeth that of the Prophet Amos Amos 6. Woe to them that are at ease in Syon c. where we see hee pronounceth the wofull estate and condition of those who liued without any regard of the Iudgements of GOD laid vpon the Church And surely the times wherin wee liue doe call vpon vs to the practise of this Christian duetie But much more are they condemned that are so farre from pittying the Churches troubles that rather without all naturall affection as if they were borne of Wolues or nourished of Tygers seeke to cut the throate of the Church adde to their afflictions make their burthen heauier euen of them that are ready to fall This doth the Prophet speake of such Psa 69. vers 26. They persecute him whom thou hast smitten and adde vnto the sorrow of them whom thou hast wounded Doctr. 2 In that DAVID doth not pray for himselfe alone Prayer for the Church a Christian duty but is mindefull of the whole Church and people of GOD and therefore prayes for them that GOD would blesse them and defend them Hence wee learne that it is the duety of euery Christian Man and Woman that be true members of the Church of GOD not onely to pray for themselues but also to pray instantly for the Church of God that God would bee fauourable to his people blesse his Church and Children seeke the wel-fare of GODS Church This wee may see by the example of Abraham Genes 18. who prayed for the Sodomites that they might be spared This we may see in Nehemiah Nehem. 1.3.4 who mourned fasted and prayed vnto the God of Heauen when hee saw that the Church was in misery And this affection was in Dauid when hee saith Psalm 137. We sate downe and
19. 19 Then shall thou accept the sacrifice of righteousnesse euen the burnt-offering and oblation then shall they offer calues vpon thine Altar THis verse containes the fruite of Gods mercy and fauour both to Dauid and the people and the fruite is double First in regard of GOD that he shall then accept and be well pleased with their sacrifices Secondly in regard of Dauid and the people they vow and couenant with the Lord to offer praise and thankes vnto GOD for so great a fauour and blessing Then shalt thou accept the sacrifice AS if hee should say O Lord when thou shalt thus bee fauourable to thy poore Church and pardon my sinnes and make vp that breach which is broken by my filthy sinnes then shall thy mercy bee seene in that thou shalt accept our sacrifices and such duties of thy seruice and worship as wee shall performe vnto thee Doctrine The doctrine is this when a people or kingdome do repent turne to God for mercy amend their liues so as God is reconciled vnto them then hee doth accept of their sacrifices oblations prayers c. being done in faith and repentance but so long as they liue in sinne without repentance the Lord being not reconciled vnto them hee esteemes not of that they do Vse Seeing the Lord doth then accept of a people when they repent an bee reconciled to God amend their sinnefull liues let vs learne from this doctrine that if we desire to haue the Gospell continued our peace prolonged and the seruice and worship of God to bee established there is no other way but this to seek to God by repentance to get our sins pardoned and to bee at peace with GOD. Oh then repent and amend for if you will not repent nor amend your works and waies the LORD our GOD will not accept of vs nor regard vs Ieremy the seuenth chapter yea hee will remoue our Candlâ—sticke from vs Reuelation the second chapter that our golden daies shall haue an end and our mirth shall bee turned into mourning and our light into darkenesse The Sacrifice of righteousnesse THat is such sacrifices as are done by the prescript rule of thy Word such as GOD requires and in that right and lawfull manner which hee prescribes in his Word Doctr. 1 Hence wee see what be those Sacrifices which the Lord accepteth of What bee those Sacrifices that God doth accept of in his worship and seruice namely the Sacrifice of righteousnesse that is lawfull Sacrifices allowed and warranted by the word of God and such as being lawfull are performed in a right and holy manner according to the prescript rule of GODS Word but as for Sacrifices which are not warranted by the word of GOD nor done in a lawful and a holy manner according to the prescript rule of GODS Word the LORD cares not for them Now it may be asked how Dauid can say the Lord accepts sacrifice seeing in the former verse he said GOD desired no sacrifice Now hee heere affirmeth that the Lord shall accept the sacrifice of righteousnesse I answere that such sacrifices as are offered with opinion of merite as the Iewes did who thought by offering a beast that God was appeased and so they might be bold to liue in sinne and such as they offered without faith and repentance the LORD esteemed not of them But heere he saith that GOD will accept and like well of such as are offered in a holy manner according to the rule of GODS word that is when sacrifices commanded by God are offered in a holy manner in faith repentance and obedience and not to merite any thing but as exercises of faith and repentance and types of CHRIST IESVS to leade them vnto him and as testimonies of their thankefulnesse to GOD and so far forth as they serued for the furtherance of GODS glory and edification of his Church The doctrine then is cleere Note that it is not left to man to ordain appoint the seruice and worship of GOD to put in what he will and to put out at his pleasure but if wee will haue our sacrifices and worship of GOD acceptable and truely to please GOD we must giue the Lord leaue to command and prescribe what hee thinketh good and we must not dare to adde any thing of our owne nor to take away his worship and seruice Deut. 12.8.32 We are forbidden to adde or take away any thing from his Lawes in which he prescribes the rules of his worship Deut. 32.17 When the Iewes worship God after their owne fantasie the Lord saith they worship not GOD but deuils and the Lord holds it a vaine thing to teach his worship and feare by the precepts of men Mat. 15.9 So then all such sacrifices of righteousnesse be the worship of God which be warranted by his word and nothing may go vnder the name of his seruice and worship but that hee prescribes in his word This condemnes the greatest part of the worship of GOD amongst the Papists their seuen Sacraments their worshiping of Images their praying to Saints their abhominable Masse their voluntary pouerty and perpetuall chastity For which they can shew no word of warrant in all the Scriptures and therefore it is no right sacrifice and therefore to bee abhorred Vse 2 This meetes with the common Christians all men though neuer so vile will confesse God must be worshipped but when iâ— is asked what is the sacrifice that GOD likes of then they offer what they list themselues some thinke they serue GOD well with their good meanings some by their good dealings and ciuill honest life so long as they doe no â—â—â—me nor say none they thinke they â—â—rue God as well as the best some thinke if they babble and mumble ouer the ten Commandements and â—he Creede for prayers they serue God highly but poore soules is this all you do in Gods seruice is heere all the Sacrifice you offer him it is a cold and a slender Sacrifice Then shall they offer yong Bullockes vpon thy Altar IN this part of the verse is shewed what is the fruite of Gods mercy in Dauid and the people namely this that they will promise and couenant with God for this their deliuerance to offer vnto God praise and thanksgiuing Doctr. 2 Hence we learne that it is our duty to bind our selues by solemne couenant and promise to God Solemne vowes a Christian duety that so hee do deliuer vs from misery trouble affliction iudgement punishments and from vnreasonable men that then we will offer him praise and thankes-giuing call vpon him serue and worship him all our daies Gen. 28.20 2. Chro. 33 Psal 116. Iudg. 11. Iacob vowed that if the Lord would bee with him in his iourney to keep him and defend him in it he would then build a house to GOD and worship him there Iosias made a couenant vnto the Lord and all the people with him to serue the Lord who did deliuer him
froÌ„ the curse of the Law Dauid did often vse this to binde himselfe by couenant to serue the Lord Psal 116. He paid his vowes he made to God So Ieptha Iudg. 11. vowed vnto the Lord that he would offer sacrifice vnto the LORD who gaue him victory and though the matter of his vow was vnlawfull yet his vow to honour GOD was the fruite of faith Vse Well then let vs make our vse of this doctrine and seeing it is not onely lawfull but our duety euen to make solemne couenants vnto GOD that if hee shall bee fauourable vnto Syon and build vp the walles of Ierusalem that if hee shall deliuer vs from any misery iudgem nt or affliction whatsoeuer that then we will bee carefull to honour GOD to bee thankefull to his Maiestie let vs then make this couenant with the Lord our God let vs vow obedience and newnesse of life and let vs say with Dauid Psalm 119 126. I haue sworne and am stedfastly purposed to keepe thy ryghteous iudgements So let vs euen take a solemne vow of our owne soules that by the grace of God wee will haue more care to praise God to honour him to serue him to call vpon him and accordingly let vs be mindfull to performe the same for the Lord will require all the Vowes wee make vnto him This may stirre vs vp to remember what a solemne vow promise we haue made in Baptisme To forsake the Diuell and all his workes the vaine pompe and glory of the world that we will forsake the Diuill sin and Sathan so as we will not bee led nor ruled by them yea that wee will manfully fight vnder the banner of Christ Iesus become his faithfull Souldiers and seruants vnto our liues end This is the Couenant which wee haue made euery one of vs in our Baptisme and entrance into the Church of GOD before the presence of GOD and his Angels before the Congregation and Church of GOD but alas wee breake it daily and haue no care nor conscience to keepe it Well let vs know the Lord will one day require our Couenants and Vowes made vnto him Hee lookes wee should as well keepe them as make them Well then wouldst thou be loath to breake thy Vow Couenant or Promise made to an honest man especially being in thine owne power to keepe it and such a promise as the keeping whereof may procure thee much peace liberty and happinesse I know you would Oh then let vs bee as carefull to keepe promise with GOD to renounce the world the deuill and our owne sinnefull lusts so shall wee bring much honour to Almighty GOD and euerlasting good to our owne soules Doctr. 3 And last of all we learne hence that as it is the duty of euery Christian man and woman to pray publicke and priuate for the safety and good estate of the Church Publicke â—hankesgiuing after deliuerances required So likewise it is our duty publickly to render thankes vnto God for deliuerance bestowed vpon the same we may not be like the nine Leapers who haue wide mouthes to begge but no heart nor mouth to giue thankes for benefits receiued It hath euer been the care and religious custome of Gods Church and people after great and notable deliuerances from apparant and common Iudgements to render hearty and earnest thanks vnto God in solemne publicke maner Gen. 8. When Noah and his sons and family were newly deliuered from perishing in the floud he did the first thing build an Altar offer sacrifice call on the name of the Lord Exod. 15. so Moses and the children of Israel after their deliuerance out of Aegypt when they were safe and their enemies drowned do deuoutly and publickly sing praise and thanks vnto the Lord. Deborah and Barake doe the like Iudg. 5. And the Iewes being deliuered from Hamans treason Hest 10. they reioyce and keepe a solemne day to sing praise vnto God Vse Well let vs apply this doctrine to our selues wee are by Gods blessing the true Church and people of God professing the Gospell of Iesus Christ truly hating all superstition and Idolatry and for this cause cannot want many enemies The Papists the most subtill cruell and malitious enemies of Gods Church haue often set vpon vs assaulted vs sought to haue inuaded our King and Countrey as 88. By sundry treasons to kill our late Queene of famous and blessed memory and to destroy our gracious King Queene and all his posterity But amongst the rest and aboue all the rest none comparable to that last treason which was most close and cunningly wrought a long time in contriuing most bloudy and diuellish most barbarous and sâ—uadge threatning and seeking to destroy and root out King Councell spirituall and temporall Mâ—gistrates aiming at the vtter subversion of ouâ— English Nation both Church and Common-wealth And surely if we consider well of iâ— I doe not see in all the Bible the likâ— deliuerance so wonderfull and admirable 1. Beeing so long a time in hatching and contriuing with such secresie and concealement 2. Being vnder the ground in hell as it were in a place vnder the earth desiring darknesse more then light because the deed was euill 3. Being brought so neere the execution of it and neuer knowne nor suspected before 4. Being disclosed so strangely euen by one of the Traytors themselues one of the chiefe Actors in the Tragedy 5. Being so generall so fearefull and monstrous that it should not haue beene to the destruction of one or two but of the chiefe of the whole land King Queene Prince Nobles Iudges Bishops in a word the flower of the whole kingdome the want of any one whereof were a blemish to a state and would bring a ruine to a kingdome Now do as Ahashuerosh did Hest 6.1 Cause the Records to bee read and Chronicles to be searched Antient and Moderne Diuine or Prophane amongst the Turkes or Painims yea if Hell keepe any Records search there and see if yee can patterne this conspiracie or match this danger But there is no counsell against the Lord Mans wisedome is foolishnesse vnto him his greatest strength but weaknesse his life but a breath and his honour but a blast So then we see we haue as great cause to render thanks vnto the Lord as any people or Nation vnder Heauen That 5 day of Nouember is a day to be remembred and neuer to bee forgotten a glad and ioyfull day and we ought euery one in publicke and priuate to stirre vp our hearts in thanksgiuing vnto the Lord for it was the Lords doing and â—t is meruailous in our eyes It is the day which the Lord made for the glory of his name let vs reioyce and bee glad in it Now it is not enough to keepe that day as an idle Holy-day to râ—st from labour and worke to ring Bâ—ls and make Bon-fires to giue our selues to eating drinking and swilling to sports and pastime for this is no honour vnto God But first our thankefulnesse must appeare in a most reuerent thankfull commemoration and remembrance of this so great and wonderfull a deliuerance we must call it to minde thinke of the greatnesse of it we must speake of it to our children and posterity and call vpon them to be thankfull for the child that is yet vnborne is bound to blesse God for it Exod. 12.6 Secondly wee must sing Psalmes of praise and thankes-giuing vnto God in token of thankfulnesse and that publickly in the Church and Congregation of Gods people Thirdly we must come together into Gods house to heare his word and to call vpon his name and that is a speciall part of our vnfained thanfulnesse Fourthly wee must testifie our thankfulnesse in most hearty and duâ—iful obedience which is the greatest and the best sacrifice 1. Sam. 15. and if thiâ— be wanting all we doe is nothing worth Esay 29.13 So that for our generall deliuerance there shold 〈◊〉 a generall thankesgiuing in a generall reformation of Church and Common-wealth of our hearts and sinful liues otherwise indeed we are vnthankfull if still we liue in sin and â—â—bâ—llioâ— Then notwithstanding â—ur keeping a day ringing of Belles â—port and play if there follow no reformation of our liues we may iustly feare a more dreadfull iudgement if not vtter ruine and desolation to follow Now alas where is this vse of Gods mercy our deliuerance where doe the people reforme their liues reforme their wayes grow more religious conscionable and carefull to heare reade pray in their families it is but a wonder of nine dayes men make little or no vse of it but to talke of it and speake of it And lastly our thankefulnesse should beget in vs an earnest hatred of Popery and superstition so vile salfe mischieuous bloudy and cursed Religion to abhorre it to haue nothing to do with it but to abandon all the Reliques of it which that all estates and degrees of Men may do the Lord grant for his mercies sake Amen FINIS
wept when wee remembred thee O Syon And when the people desired Samuel to pray for them 1. Sam. 12.32 hee said God forbid that I should sinne against the Lord and cease praying for you This Paul performed to the Romans Rom 1. vers 9.10 GOD is my witnesse whom I serue in my Spirit in the Gospell of his Sonne that without ceasing I make mention of you always in my prayers So that we see here it hath been the practise of the Church and people of God to pray for the Church of God and that indeed for sundry reasons First it is Gods commandement that wee should pray for the Church of God Psal 12.22 6. pray for the peace of Ierusalem that is for the good and flourishing estate of Gods Church and people Secondly as it is Gods commandement so it is for our owne good because we shall fare the better for the common good of Gods Church they shall prosper that loue thee Thirdly we are or should be members of the Church of God whereof Christ is the onely head Now then members of the same body should procure the good one of another and therefore if it goe ill with the Church of God it cannot goe well with vs. How did Moses plead with God sundry times for his Church and people Exod. 32. So Nehemy he fasted prayed for the Church in misery Nehem. 1. and for the Citty of his Fathers Ierusalem And as it is the duty of all in generall to pray and procure the peace prosperity of Gods Church and people so especially ought Kings and Magistrates who are the gouernors and leaders of Gods people and his Lieutenants vpon earth Secondly Ministers are bound by especiall bond to pray for GODS Church Esay 6.21 Verse 6 For Syons sake I will not hold my peace and for Ierusalems sake I wil not rest vntill the righteoussnesse thereof breake forth as the light and the saluation thereof as a burning lampe I haue set watchmen vpon thy walles O Ierusalem which all the day and all the night continually shall not cease ye that are mindfull of the Lord keepe not silence Vse If this bee the duty of all men to labour to procure the wel-fare and happinesse of Gods Church and people then most wofull is the estate of all those that hinder the true worship and seruice of God when wicked men like bloudy SAVL shall breathe out threatnings and slaughter to the Church of God Well Acts 9.1 we shall reade in the Word of God as also in the Acts and Monuments wee shall euer finde the end of persecutors to bee exceeding fearefull some stricken downe with sudden death some dying desperatly and despairing of Gods mercy some run madde and the like fearefull ends which might admonish all persecuting Tyrants and bloudy enemies of the Church to change their minds and no more to persecute the poore Church and children of God lest they be plagued in the like manner Be fauourable Doctr. 3 That is Liberty of preaching one of Gods fauours so blesse thy poore Church that in it thy seruants the Prophets may euer preach thy holy word that thy worship and seruice may purely be performed and thy name called vpon the number of the elect may be increased and many soules saued Hence we learne that it is the great fauour and mercy of GOD to any Church or people when the word and Gospell of God is soundly and sincerely preached and the Sacraments duly administred when the people may with liberty and comfort come together to sanctifie Gods Sabaoth to call vpon the Lord in his Sanctuary to worship the Lord in his House And surely we see here what great cause we haue to blesse the name of GOD in this Land how gratious the Lord hath beene vnto vs aboue all Nations that are round about vs. So on the contrary part it is a great and grieuous iudgement of God to want faithful Ministers and holy seruants of God when God shall cause the golden Bels of Aaron to cease it is a token of Gods displeasure with any people town or kingdome then the Lord frownes vpon them and is exceeding angry with them then wo to that nation country or people when the Lord departs from them when he shal take a way their watchmen when he shall depriue them of their faithfull Ministers when hee shall take away his Word and Gospell The Lord threatens this as the greatest of all iudgements Amos 8.11 Reuel 2. then comes in sinne ignorance prophanetie impiety idolatry superstition and all manner of sinne till the Lord come with his iudgments to destroy them Vse 1 Seeing it is so great a token of the Lords dis-fauour of his anger and displeasure against any Church or Kingdome oh then let vs repent of our sins let vs intreate the Lord not to bring this iudgement vpon vs but rather to humble vs by any other meanes as it pleaseth his Maiesty Vse 2 This condemnes a plaine dotage and foolish dreame of ignorant persons Oh say some it was neuer a good world since wee had so much preaching but in time of Popery then all things were cheape and so they gather by outward peace and tranquility that GOD loued them and liked of them But wee see here howsoeuer many poore soules may deceiue themselues it is a singular fauour of God to a people when hee giues them his Gospell to bee truely preached taught vnto them when they may call vpon him in publicke and priuate This is a speciall fauour of God but where this is wanting Where prophesying failes Prou. 29. the people perish For where the word of God is not preached and the people taught there they are ignorant blinde and prophane and all manner of sinne abounds and where sinne abounds there the curse of God must needes hang ouer the heads of that people for where the word is not preached and the people taught though they abound in all prosperity yet it is not so great a fauour as they thinke it to be Nay it may be aiudgement vnto them for what are they the better to haue peace and plenty ease and liberty when as they want the fauour of God For euery blessing is not a benefite According to thy good pleasure These words containe the ground of his request namely the endlesse mercy and fauour of God in IESVS CHRIST not any goodness or worthinesse of their owne of Dauid or the people but hee builds his faith and petition of Gods meere and vndeserued mercy in Christ Doctr. 4 Hence wee learne Faith must not rest vpon others merits that wee must build our faith not vpon any goodnesse desert or worthinesse of our owne but vpon the alone mercy and good pleasure of GOD Dan. 9. He doth confesse it is true that they dare not appeare in their owne name or worthinesse but onely in the mercy of God in Christ To vs belongs shame Dan. 9.