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-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
with selfe-loue that they see nothing or feele nothing to humble them or to bruise their stonie hearts but are like the Church of Ephesus for this is euer a fellow of hardnesse of heart Reu. 3 14â— Eph 4.18 and cause of all ignorance of our misery Men are like those that be sicke of the lethargie it is a deadly disease and incurable this hardnesse of heart it is the common iudgement of God vpon our people it raignes euery where Vse 1 Seeing that this broken heart is so rare and hard to be found and the hard heart is so common and so dangerous a fore-runner to hell O let vs looke to our selues how wee finde our hearts broken and bruised with the sense of sinne mourne for them and bewaile them Alas it is wonderfull to see poore soules how men lie in sin see nothing and feare nothing nor complaine of nothing men can complaine of the stone in the reines and cry out for griefe but no man complaines of the stone in the heart they feele no such griefe though it be deadly and dangerous and if thou findest thy hart hardned so as thou art not touched and troubled with the sight of sinne of Gods vengeance of hell and damnation that thou canst not mourn for them that thou fearest not GODS iudgements and art not affected with his mercies to mourne for thy sinnes O! know that thy state is fearefull and miserable thou art in extreame danger to perish and to be damned for euer Vse 2 Seeing a hard heart is so fearfull a iudgement of God and a fore-runner of hell let vs vse all good means for the bruising of the heart and to this end wee must labour to know the Law of God how wee breake it daily in thought word and deed we must know the curse of God due to sinne That the wages of sin is death Rom. 6. psal 40.12 And because the preaching of the word is the most excellent meanes to worke this and is the Lords hammer to crush in peeces our stonie hearts let vs attend that And lastly let vs thinke much of Gods mercie in Christ that so his mercy patience long-sufferance c. may be a speciall meanes to bruise our hearts that we haue siâ—ned against him Vse 3 Let vs take heed of pride of heart to thinke too well of our selues for this is certaine where men and women thinke too well of themselues there is hardnesse of hart and where hardnes of heart is there is pride of heart for these two go not asunder and the more prowd the more hard-hearted and the more hard-hearted the more prowd and therfore if thy heart be humbled indeed brused for sinne there will follow a very lowe and base estimation of our selues 1. Tim. 1.15 to thinke more basely and meanely of our selues then any man can do The second point is the praise and commendations of this Sacrifice namely that the Prophet doth not onely call it the Sacrifice of GOD that is most excellent and such as God loues and likes but also he calls it broken Sacrifices in the plurall number The Sacrifices of God For it is not in vaine that he speakes in the plurall number and the meaning is this to shew that a heart broken and bruised for sinne is in stead of all other Sacrifices whatsoeuer and let men offer what Sacrifice they will neuer so many costly or excellent yet if this be wanting it is but in vaine GOD esteemes not of it one broken heart is more worth then a thousand Sacrifices of great price Instruct. THis may admonish euerie one to take heed that wee doe not present the Lord with any other Sacrifice but this which is in stead of all and more worth then a thousand offered by hard-hearted sinners for if a man offer many Sacrifices pray much preach much heare much receiue the Sacrament often yet if the heart be not broken humbled and bruised alas all is in vaine GOD esteemes of them as dogges bloud wee can not please him without the broken and contrite spirite Secondly wouldest thou offer vnto God a most precious Sacrifice that might be in stead of all the rest and make all the rest acceptable O! then present him with this broken hart the poore woman that cast into the Treasurie but two mites cast in more then all the rest because it came from a heart truely humbled and so if thou wouldst haue thy praiing Preaching Hearing c. please GOD then present the Lord with a broken heart which is in steed of all other sacrifices and makes them all acceptable and without this all is abhominable to the Lord. Thou wilt not despise Doctr. 2 THat is thou dost loue and like and art well pleased with it God doth highly esteeme of a broken heart with a broken heart and contrite spirit Hence we learne that God doth highly esteeme of and loue that man or woman which is of a broken heart as Iosias whose heart melted 2. Reg. 22.19 when as the heart is broken with the sight of sin and sence of Gods anger Luke 19. Esay 66.2 Esay 57.15 and withall doth imbrace IESVS CHRIST for pardon Vse 1 Heere is matter of endlesse comfort to poore distressed soules whose hearts are wounded and bruised for sin melt and mourne for them feelâ— the burthen of them and bewaile them thou art deere vnto God hee loues thee and likes thee and hath respect vnto thee and hee will comfort thee and deliuer thee looke on Iosâ—as that godly King on the Publican and on euery child of God how the Lord hath refreshed them Vse 2 Seeing the Lord doth not despise a broken and contrite spirit a distressed soule and wounded conscience he will not breake the bruised reede nor quench the smoaking flaxe then let no man or woman of a contrite spirit be out of heart as though the Lord hated them and regarded them not no no let them rather know that the Lordloues them and likes them that they are deere vnto him it is a wonderfull comfort to Gods poore children oh they finde and feele the heauy weight of sinne and groane vnder it so as they thinke the Lord loues them not but rather hates them but it is not so the Lord loues them and they are most deere vnto him VERSE 18.19 18 Bee fauourable vnto Zyon for thy good pleasure Build vp the wals of Ierusalem 19 Then shalt thou accept the sacrifice of righteousnesse euen the burnt-offering and oblation then shall they offer calues vpon thine Altar The secoÌ„d part of the Psalm coÌ„taining a prayer for the Church HITHERTO wee haue heard of the first part of this worthy Psalme wherein Dauid hath put vp sundry Petitions and requests to God for the pardon of his sinnes and turning away of GODS fearefull iudgements Now in these two last verses Dauid is mindefull of the Church and people of GOD and because he had by his sinnes not onely indangered his
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
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
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
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
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
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
dealing in word or deede let vs labour to be like vnto him let vs bee iust in our words and iust in our deedes shunne all vniust cruell and mercilesse dealing to our brethren take heed of lying deceiuing of vniust and cruell dealing in buying and selling let vs imitate God our heauenly Father Be yee holy as he is holy Iust righteous pure as he is pure for if wee shall be either vniust vnrighteous impure giuen to crueltie hard and mercilesse dealing we shall be most vnlike to GOD and most like the Diuell who is a liar and the father of lies a murtherer and cruell bloudshedder from the beginning VERSE 5. 5. Beholde I was borne in iniquitie and in sinne hath my mother conceiued me Dauid cōfesseth his originall sin as the fountaine of all sins IN this Verse and the next that followeth the Prophet amplifieth the confession of his sins First from the originall and fountaine of the same namely his naturall sin wherein he was conceiued and borne Secondly from the most holy and pure nature in which God had created him against which he sets his owne corrupt and defiled nature Thirdly by that knowledge wherewith the Lord had indued him because God had powred into his heart and made knowne vnto him his will by his Word more then to many others made him capable of the heauenly and sauing knowledge of his will Beholde The meaning of the words THis word doth not alwaies note some strange thing but sometimes pointeth out some speciall thing worthy to be marked and that ought to bee learned of all men I was borne in iniquitie AS if he should haue said O Lord I confesse that I was not onelie defiled with sinne when I committed that foule sinne of Adultery but euen so soone as euer I came into the world and saw the light of the Sun I was polluted with sinne from the top to the toe And in sinne hath my mother conceiued me THat is not onely when I first came into the world but euen so soone as I was inclosed and conceiued in my mothers wombe euen then was I stained in soule and bodie with sinne So that the Prophet Dauid speaketh heere of that originall sinne wherein he was both bred and borne and wherein hee was defiled both in soule and body and this originall sinne it was the roote and spawne of his other sinnes Behold The necessity of this doctrine of original sin THis word sheweth that this doctrine of originall sin is a point necessary to be knowne and learned of all men and such a point as none should be ignorant of because a man can neuer throughly know his miserie till hee come to know euen his originall sinne wherein he was both bred and borne to know that by nature euen so soone as we are borne yea conceiued in the wombe wee be but a lumpe and masse of sinne Ephes 2.2 and by nature the children of wrath And this is true of all without exception high and lowe rich and poore noble or simple for thus doth Dauid confesse of himselfe I was borne in iniquititie and in sinne hath my mother conceiued mee If in sinne then in Gods wrath and in danger of eternall condemnation If any aske how can this be I answere Euerie man is guiltie of Adams great sinne and also tainted originally with all corruption with a pronenesse vnto all sinne therefore it followeth in equitie and iustice that euery man is borne vnder the wrath and curse of God And yet alas how few know this point of Doctrine concerning originall sinne not one of a hundred Oh then let vs labor to know in what a blessed estate we were at first created and withall Gen. 8.12 Iob 14.4 Iohn 3.6 how wee be defiled and stained by the fall of Adam and now by nature are but a very masse of sinne and all vncleanenesse that so wee may labour to recouer that former estate againe Doctr. 1 Seeing Dauid repenting of his actuall sinne of Adulterie and Murther what great neede we haue to looke into our nature doth come to finde out the root and spawne of it his originall sinne and corruption of nature we learne that a man doth neuer truely repent of any one sinne vnlesse withall hee come to find out other sinnes whereof he is guilty yea till he can descend to the very fountaine and mother sin Ephes 2. Iohn 3.6 namely corruption of nature and originall sinne that is that pollution of soule and bodie wherein wee are bred and borne For here Dauid doth not speake of some one or two sins but he confesseth now that he is euen a masse of sinne and a lumpe of all vncleanenesse and from top to toe is defiled with sinne Euen so no man doth truely repent till hee can acknowledge that he is borne in sinne yea as it were a lumpe and masse of all vncleanenesse and euery particular sin we fal into should put vs in mind of this naturall pollution that we are nothing else but a very masse of sinne and that by nature there is in vs nothing that good is but sinne and corruption And as it was in Dauid when hee repented of his Adultery he comes to other sinnes euen to the root and spawne of all So it is in euerie true repentant sinner he that is wounded for one sinne and repents of that truly he repents of all hee is humbled for all his sins and in the end comes with Dauid to see that hee is but a lumpe of sinne and masse of all pollution Doctr. 2 When Dauid doth confesse heere By nature no man is borne the childe of God that he was euen conceiued in sinne that is so soone as euer he was inclosed in his mothers wombe hee was polluted with sinne and naturall corruption we see that no man by nature is borne the childe of God but by nature wee are all the children of wrath yea we are by nature a lumpe of sinne a masse of all vncleanenesse and corruption our mindes full of blindnesse Ep. 1.1 2 3 Gene. 8.21 Iohn 3.6 Iohn 14. Genes 5.3 our wils of disobedience our affections full of naughtinesse and vntowardnesse yea by originall sinne wee are guilty of the wrath of GOD and in danger of hell and damnation and worthy to perish for euer Yea by nature there is no differrence between the Elect and the Reprobate neither in inward or outward disposition till GOD make it by grace Paul as bloudy a persecuter as euer was Domitian or Iulian Zacheus as vnconscionable and couetous a worldling as was that rich Glutton damned in hell Luke 16. Luke 19. Yea all men are alike by Nature before Grace make a difference Vse 1 Seeing all men by nature are the children of wrath and heires of GODS vengeance in danger to be damned and worthy to perish eternally in hell fire for euer Then hee that dieth in the estate of nature cannot be saued come
pollution this shews of what spirit those profane beasts be who being tolde of their filthy sinnes of adultery whooredome and vncleannesse by and by they answere Why what should we doe wee are but flesh and bloud and we see it is our nature to sinne and so thinke by one sinne to excuse an other and by one debt to pay an other tell men of their vnbrideled and vnruly affection couetousnesse anger c. and what is their answere It is their nature to doe so which is all one as to goe about to pay one debt with another and thus they goe about to hide their sinnes We see Dauid sought no such starting holes but rather confesseth he is a masse of sinne and that he is euery way worthy to perish for his sinne and in danger to be damned And therefore let vs take heede that wee doe not so confesse our naturall corruption as to make it a boulster to vpholde vs in our sinnes but rather be humbled for it that our nature is so miserably polluted and labour to haue it reformed and renewed Vse 3 And last of all this may serue to reprooue the extreame folly of those that stand so much of their pedigree as though they were not made of common moulde but euen from the consideration of the greatnesse of their parentage beare themselues aloofe thinking none to be their equalles as though true Nobilitie stoode on this that man descends of man But let not such stand so much vpon the honour of their birth or greatnes of their Ancestors as thogh in these things alone they were happy But let them labor withall to be the sonnes of God by regeneration This is indeed the ornament of their bloud and the finest flower in their Garland And though a man be neuer so noble or great in estate yet if hee be not a repentant sinner and such a one as is truely humble before God he is base and vile and his nobilitie stinks in the nosthrils of God VERSE 6. 6. Beholde thou louest trueth in the inward affections therefore hast thou thou taught me wisedome in the secret of my heart IN the formet verse Dauid had set out the grieuousnes of his sin by that that he was euen conceiued in sin and so was nothing else but a lump of sin and euen from the cradle was worthy to perish and to bee damned In this fixt Verse the Prophet Dauid proceedeth to set out the grieuousnes of his sin by an other Argument taken from the most pure nature of Almightie GOD who being most iust and holie and most pure can delight in nothing but in that which is pure and holy But hee confesseth that by his sinnes hee had defiled himselfe both in soule and body so as hee was not worthy to appeare in the presence of Almightie God Behold thou louest The meaning of the words AS if he should haue said O Lord my God thou art a most holie God and canst abide no vncleane thing But I euen Dauid once a man after thy owne heart sanctified by thy holy spirit haue marred all and with filthy vncleanenes and adultery as also murder and shedding of innocent bloud haue defiled and stained my selfe both body and scule so as I am now cleane out of order and so foule that I am not worthy to come into thy presence so as instead of that inward purity and sinceritie and that vprightnesse both in soule and body I haue brought out most vgly and cursed fruits of sinne and vncleanenesse Thus be doth still lay open his misery and aggrauateth his sin before the Lord. Doctr. 1 Seeing that Dauid doth aggrauate his sinne by weighing the most pure and holy nature of GOD that can abide no impuritie or vncleanenesse Tru knowledge of God works true humilitie Hence we learne that a man or woman shall neuer sufficiently enough know themselues and their owne misery till such time as they looke vp vnto the most holie and pure nature of GOD all the while we measure our selues by our selues looke vpon our owne goodnes wisdome knowledge vprightnes wee thinke highly of ourselues but if we once lift vp our eyes to the most holy and pure nature of GOD and withall consider how we are swarued from it and be defiled with sin O then wee begin to pull downe our peacockes feathers and to humble our selues in the sight of GOD Iob hee had a long time stoode vpon his owne goodnes and vertue but after the Lord opened his eyes to see the most pure and holy nature of GOD and his owne vilenesse hee crieth out O Lord thou I know canst doe all things Iob 43.1 2 c. no thought is hid from thee I haue spoken things I knew not I haue heard of thee by the hearing of the eare but now wine eie seeth thee Therefore I abhorre my selfe and repent in dust and ashes Paul saith of himselfe Before the Commandement came I was aliue Rom. 7. A iolly fellow thought well of himselfe but when the Commandement came and hee had gote the knowledge of God namely that he was a holy and iust God then was he dead The people of Israel thought it an easie matter to serue the Lord and were forward but Ioshua aduiseth them to take heede for saith he The Lord is a holy God a iealous God Ios 24.19 and will not pardon your sinnes and iniquities So that by all these it appeareth that the knowledge of GOD as hee is a holy pure and righteous GOD is a speciall meanes to humble vs and to make vs know our selues and our misery and therefore doth the Prophet Dauid prefixe before it this note of attention Behold marke consider it well Vse 1 What is the reason that sinful and miserable men dare bee so bolde to stand vpon their owne goodnes and worthinesse when they come into Gods presence Lu. 18.14 like the proud Pharisie Because they doe not consider with whom they haue to deale with God who is most pure and loueth purity and can abide no impurity Oh if men would looke vp vnto the holy and most pure nature of GOD it would be a speciall means to humble them and to plucke downe their pride then they should see and acknowledge that they are but dust and ashes Genes 17. as Abraham pleading with GOD confesseth and humbles himselfe then they would come with more reuerence and feâ—re and confesse themselues vile and miserable creatures Oh then let vs thinke vpon this with Dauid Iob Abraham when we come into Gods presence to humble vs that wee may come with great preparation and looke vnto our feet and affections that we may remember wee come not into the presence of an earthly king but of the euer-liuing GOD as that we thereby be not brought to conceiue too well of our selues as many men doe Thou louest truth in the inward affection Doctr. 2 HEnce marke that a sound vpright and sincere heart is that the
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
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
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
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
vs. It is a fearefull thing to fall into his hands And if the wrath of the King bee as the roaring of a Lyon how much more is the wrath of GOD to be feared who can cast both body and soule into hell Yea so long as the children of God inioy his fauour see his louing countenance they are able to suffer much though men torment them persecute them raile on them they can indure much misery but if once they loose the feeling of Gods loue and see his angry face and frowning countenance turned towards them oh then nothing can comfort them till they obtaine his fauour againe how many things did Iob suffer without impatiency yea the losse of all he had so long as he felt the louing couÌ„tenance of God towards him but when he seeth the Lord to arme himselfe like an enemy and like an angry Iob. 13 God then he was no longer able to indure Ps 6.1.2.3 and what can be more terrible to a poore sinner then to wrastle with the anger of God then which nothing is more fearefull and this can euery childe of God testifie in his owne conscience by experience feeling the heauy weight of Gods anger Seeing it is so terrible and fearefull a thing for men to prouoke the Lord to anger Vse 1 and to see his angry and frowning countenance This condemnes that blockishnesse and sencelessenesse in most men and women who though they do nothing but sin against God daily so prouoke him to anger and wrath against them yet do not so much as say Alas what haue I done Ier. 8.6 though they lye smoking vnder the heauy wrath of God to be destroyed for their sinnes Men feare the anger and frowning face of great Men especially of the Prince but hard-hearted sinners feare not the anger of the eternall God well let all rebellious and stif-necked sinners remember what Christ saith Feare not him that â—an kill the body and can do no more but I will tell you whom you shall seare feare him that can kill both body and soule and can cast them both into hell fire feare him Because nothing moues the Lord to anger Vse 2 and to be displeased with men and women but sinne therefore let vs aboue all things shun sin not dare to rebell against God and prouoke his anger Esay 59.2 your sinnes haue made aseperation O then take heed of sin and if thou wilt sinne be sure thou shalt find and feele the anger of God and if thou wouldest escape the anger which is so terrible take heed of sin We see men be too-too carefull to shunne such things as offend great persons and procure their displeasure for fear if they take a pinch against them they turne them out of their farmes racke their rents c. O then feare to offend GOD who will reiect and cast thee off for euer and increase thy iudgement If we haue sinned Vse 3 thereby prouoked the Lord to anger by our sins as Dauid did feele his displeasure and see his frowning countenance Oh then let vs giue no rest to our soules til we be reconciled vnto him till wee obtaine mercy and fauour at his hands for so long as we see his anger his frowning countenance alas we can haue no peace nor comfort in the world If a man should haue the fauour of all men great and small Nobles Lords c. yet if the King hate him and cannot abide to heare of him what can all this doe him good So if a man had the fauour of all men and Angells yea if it were possible all the things on earth should seeke to vphold a man yet if God bee angrie and displeased with him his anger would crush him in peeces well then when wee sinne against God and so prouoke him to anger let vs vse all means to obtaine his fauour let vs repent of our sins be humbled for them acknowledge confesse them let vs pray for pardon and intreate the Lord to turne away his face angry countenance And as we see if a man offend a great person he will ride and runne night and day send gifts make friends and all to obtaine his fauor againe Euen so must wee seeke for the fauour of God and as Absolom hauing sinned against his father sâ—nt Ioab and the woman of Tekoah to get his pardon and to appease his fathers anger so must we seeke to Iesus Christ to bee our Mediatour to turne his fathers anger from vs. 2. Sam. 14. Lastly Vse 4 seeing the anger of God is so fearefull a thing and so vnsupportable and the louing fauour of God is life it selfe Oh then let vs make much of Gods louing countenance do nothing in word or deed that may turne his mercy and louing faour from vs but vse all good means possible to continue the same for if we loue him he will loue vs if wee honour him he will honour vs. Hide thy face from my sinne That is pardon them and doe not call me to accompt to punish me for them Psal 60.8 Moses saith thou hast set our misdeedes before thee and our secret sins in the sight of thy countenance that is the Lord beheld their sins that so he might punish them for them so wheÌ„ the Lord hideth his face from our sins it is all one as to pardon them when a man casts a thing behind his backe or turnes his face from it it is a signe hee would forget it and not remember it I will put away your sins and scatter them like a myste and wee know that mists that appeare a little time are by and by scattered and gone Esa 38.17 Hezechiah confesseth That God did cast all his sins behind his backe Alluding to men who when they purpose to forget Mich. 7.19 or not to remember a thing turne their backes on it Againe I will cast all their sinnes into the bottome of the sea Alluding to Pharaoh that wicked man whom God drowned in the bottome of the red sea and thus we haue the meaning of the words Here we see how Doctr. 1 Note how God pardons sin and after what mauer the Lords pardons our sinnes namely when hee doth for giue and forget them turne his face from them hath no purpose to remember them or to punish vs for them and in a word when hee doth vpon our true repentance for the merites of Christ esteeme sinne as no sinne or though it had neuer beene committed Ps 32.1 2. when he couers them or imputeth them not vnto vs. Seeing the Lord forgiueth sinne after this maner V se 1 and euen he doth in mercy forgiue and forget our sins puts them out of his remembrance casts them behinde his backe and will neuer call them to minde anie more heere is matter of endlesse comfort to distressed soules if thou hast once repented of thy sins truely and beene assured of Gods mercy for the pardon
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
hee will cast them out of his presence make their names to rotte and stinke in the sight of men those that honour me I will honour 1. Sam. 2.3 But those that dishonour me I will dishonour them and therefore if you would not be dishonoured in the world prouoke the Lord to cast you out of his presence and fauour O then beware how you sin and rebell against God! for if thou be as deare to God as Ely which was Gods high Priest yet hee will bring shame vpon thy head Vse 2 This shews the madnesse of those man and women Folly of worldlings described who desiring to inioy their honours riches and dignities profits and preferrements they take a most preposterous and verie wrong course for how do men seek for preferment honor and promotion lands and liuings namely by oppression bribery vsury extortion the like now alas wee see that is a vaine course the next way to strip a man naked of all these things and to bring him to shame and reproch misery and pouerty for sin brings all these things vpon them But if you would come to honor and dignity riches preferment then seek to keep the fauor of God serue him worship him honour him and he will honor them that do so and if thou seekest these things by wicked and vnlawfull meanes certainely the Lord will cast dung in thy face Secondly when Dauid praies that God would not take his holy Spirit from him he meanes not the essence of the three Persons but his gifts and graces the vertues of GODS Spirit sanctifying his heart and renuing of him so then wee vnderstand these words we must consider this obiection Quest Whether that the giftes graces of the holy Spirit wrought in the heart of Gods children can be totally and finally lost as Dauids words seeme to imply Graces of God double For the cleare answer of this question wee must know that the gifts of GODS Spirit bee first temporarie for this life or else spirituall for the life to come now of the former there is no question but the temporary gifts of the Spirit may bee lost vtterly Againe the spirituall giftes and vertues of the spirit be of two sorts some common to the elect and reprobate some proper and peculiar to Gods Elect and chosen children now concerning the common giftes of Gods Spirit which be common to the wicked aswell as the godly to heare the word to preach the word and to do such like things they may be lost Thirdly the gifts of GODS spirit are such as eyther are essentiall to faith and without which faith cannot be or else the effects and fruits of faith which are not of the essence of faith such gifts of the Spirit as be not of the essence of faith nor absolute necessary to eternall life the Lord doth somtimes take away for a time as namely the purity of a good conscience that that inward peace which doth company it the sense feeling of Gods loue in Christ and his especiall fauour cheerefulnes of spirit in prayer hearing and such holy dueties ioy in the holy-Ghost patience the gift of prayer and such like because the loue of GOD and the saluation of the faithfull may stand without these for a time But to speake of the sauing graces of Gods sanctified spirit as faith in Gods promises hope of eternall life affiance in Gods mercie in Iesus Christ loue of G OD his word and children these graces can neuer be lost wholely true it is they may bee weakned and lessened and somtime◠seeme to bee lost for the time but yet certaine it is they can not bee wholy and finally lost they may be as the Sun vnder a cloud and as fire raked vp in the ashes or as the trees in winter but they can not be extinguished lost and taken cleane away but as the Sunne shines cleare the cloudes being scattered and the fire giues light and heate being stirred so faith hope affiance ioy comfort peace of conscience and feeling of GODS loue are renued and shew themselues cleare againe Vse 1 Seeing that the sauing graces of Gods holy and sanctified Spirit cannot totally and finally be lost Comfort to the godly that grace can not be lost this is matter of endlesse comfort to euerie true child of God in the time of tēptation and grieuous triall for if euer thou foundest and feltest in thy hart true faith in IESVS CHRIST sound repentance hope of eternall life loue of God howsoeuer these may bee much weakened and for a time in thy sence and feeling seeme be lost yet they can neuer be taken away yea if thou dost carefully attend the meanes as namely the sincere preaching of the word administration of the Sacraments continuall humble and earnest prayer the Lord will reuiue them and renue them againe Vse 2 This must serue to direct vs how to iudge of them who fall somtimes into pangs of dispaire vttering words of desperation that they are damned persons and reprobates and cry out of themselues truely if euer we saw in them the sound worke of grace and true repentance delight in the word care to leade a godly life loue to Gods children c. Wee are in charitie to hope the best of them to thinke that they belong to God and that they speake they know not what of themselues for they speake according to their present sence and feeling whenas indeede in time of temptation trouble of minde they be like a man that is sicke of an ague he can rellish no meate euery thing seemes bitter vnto him because his mouth is out of temper but when he comes to health hee iudgeth otherwise euen so these poore distressed soules in their trouble and affliction they speake they know not what not as their estate is in truth but as they thinke it to be according to their present sence and feeling Vse 3 Hence we see what to answer to that obiection that many men who haue made a faire profession of the truth had excellent giftes and yet haue fallen cleane away so Hebr. 6. A man may be inlightned tasted of the heauenly gift were partakers of the holy Ghost tasted of the word of God and of the powers of the world to come such men notwithstanding may fal away and that finally I answere that there is nothing spoken there of the true worke of grace and sanctification of sauing faith sound repentance hearty obedience and a new life but onely of such common giftes as may befall a reprobate and therefore Saint Iohn shewes the cause why they fall away namely they were neuer true and liuely members of the Church or of Iesus Christ neuer truly engraffed into his mysticall body Ioh. 2.19 they had knowledge and were inlightned tasted of the heauenly gifts and graces of Gods Spirit and had some glimmering of the ioys of the life to come which the childe of GOD inioyes but the sound
worke of grace a renued heart faith repentance obedience and a sanctified life was euer wanting they were but hypocrites They went out from vs but they were not of vs Mat. 7.21 22. for if they had beene of vs they would haue continued with vs. And therefore it behoueth vs all to take heed that we content not our selues with the common giftes and graces of the holy Ghost which a reprobate may haue for it is certaine most excellent gifts will not auaile a man to saluation vnlesse there be the true worke of grace sauing faith sound repentance and heartie obedience VERSE 12.13 12. Restore me to the ioy of thy saluation and stablish mee with thy free Spirit 13. Then shall I teach thy wayes vnto the wicked and the sinners shal be conuerted vnto thee Partes of the verses THese words contain in themselues and earnest prayer of Dauid vnto GOD for the renuing Of GODS mercy and feeling of his loue againe in the 12. verse In the 13. verse he vses a reason to moue the Lord thereunto namely that if the Lord shall receiue him into fauor againe and testifie his loue vnto him in the pardon of his sins then he wil not be vnmindful of Gods dealing with him but become a Preacher and proclaimer of Gods mercy vnto others to draw them to GOD in shewing what GOD hath done for his soule and so that by the example of Gods mercy to him others should be wonne In the 12. verse he makes a twofold petition vnto God First for the former feeling and assurance of Gods loue and mercy for the pardon of his sinnes Secondly that God would vphold him with his free spirit so as now being deliuered out of the cursed thraldome and slauery of sinne hee might frankely and freely serue the Lord and runne the way of his Commandements Restore me to the ioy of thy saluation No ioy can comfort mans soule but the ioy of Gods saluation AS if he should haue said O Lord my GOD I acknowledge and confesse that all the while I serued thee and liued in thy feare ledde a holy and godly life and kept an vpright heart that I found wonderfull and exceeding ioy in the assurance of thy loue and mercy in Christ for my saluation but since I rebelled against thee and wilfully brake thy holy Commandements I haue depriued my soule of that heauenlie comfort and consolation and felt errours and griefe feares and cares and exceeding vexation Now mercifull GOD I humbly intreate thee to restore me againe to that ioy and comfort to assure me of thy loue and fauour that thou art graciously reconciled vnto me that I may receiue my former comfort And not onelie that but because I see how weake I am haue no power to stand without thy help and grace I humbly intreat thee to stay and strengthen me to stablish thy grace in me and so to vphold me in thy obedience that I may freely and heartily obey thee all my dayes Doctr. 1 The childe of God truely called iustified Fruit of sinne described Note and sanctified by GOD spirit if he once fall against GOD and prouoke him to anger by wilfull disobedience doth feele exceeding griefe and sorrow of heart great griefe and trouble of minde feares and cares lest the Lord should reiect him so that there is an hell in his poore soule and wounded conscience till hee be againe reconciled to GOD by faith and true repentance So long as Dauid walked with God in vprightnesse of his heart hee had exceeding ioy and comfort in the Lord his GOD was assured of his loue for pardon of his sinnes and eternall saluation but when he fell to adultery and murder and so rebelled against God it is wonderfull to see into what a gulfe of misery he plunged himselfe what feares and cares what doubts and troubles did vex his soule and wounded conscience Euen so it is with all the godly while they liue in the feare of God serue and please him and keep an vpright heart before the Lord leade a godly and christian life they feele find in themselues exceeding ioy and wonderfull comfort with assurance of Gods loue in Christ for their saluation but if as any time they breake out to sinne and rebell against God by wilfull disobedience then they shall finde an hell in their consciences troubles feares and cares for the time Who can tell what feares and cares Peter felt Luke 23. in what griefe and sorrow of heart hee was in when cowardly he denied his Lord and Master It cost him many a bitter teare The reason of this doctrine is because all peace and comfort to a poore soule springs from the sence and comfortable feeling of Gods loue in CHRIST IESVS for the pardon of sinne and eternall saluation and therefore when that is lost alas what peace or comfort can they haue Secondly they do by such wilfull sin and disobedience grieue the spirit and make the holy-Ghost sad within them and so doe what they can to expell the Spirit of God in them Now where the Spirit of God is made sad and grieued how can there be any true ioy Vse Seeing there is such sweete comfort in a godlie and Christian life while we walke with GOD and serue and please him in spirit and truth and when men sinne and rebell against God they pull downe vpon their heads such wofull misery troubles and cares how should this make euery man exceeding carefull of sinne which brings such woefull miseries and iudgements vnto our own soules such torments feares and cares To the ioy of thy saluation AS if hee should haue said ô Lord my God when thou diddest assure mee of thy loue and fauour for the pardon of my sinnes and eternall saluation I had exceeding ioy therein Now I doe humbly intreate thee to restore it to mee againe Doctr. 2 Fauour of God is a Christians chiefest ioy Hence marke what is the thing the childe of God doth most desire and craue at Gods hands and wherein they do most reioyce namely in the fauour of GOD and assurance of Gods loue in Christ Iesus that they know that God is graciously reconciled vnto them that they be in his fauour and shall neuer perish but shall euerlastingly bee saued Dauid was a King and wanted no temporall commodity comfort or delight whatsoeuer wherein worldly men reioyce but Dauid now conceiued no kinde of ioy at all in these things to bee out of Gods fauour And therefore prayes vnto God for the feeling of the true ioy and that is of His Saluation and that will minister vnto him matter of true reioycing indeed But alas most men being carnall desire riches honour pleasure Psal 4.6.7 But Lord let me see thy louing countenance thy fauour and grace and that shall do me more good and comfort then all the things in the world The poore Publican begges for this Lord be mercifull to me a sinner So
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
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
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
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
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.
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