what a singular comfort is this to Gods children when they shall remember that the falls and slippes of such worthy men are recorded in Gods Booke And if this were not our faith would faile and we should euen vtterly despaire And as it was with Dauid so it is with all the godly if euer they felt the terror of an accusing conscience for sinne if euer they were displeased at themselues for offending a good and gracious GOD they will not then sticke to manifest their own shame and proclaime their owne follie with griefe of heart with the Leper in the Lawe Leuiticus chapter 13. and 45. verse I am vncleane I am vncleane that so they may procure their former peace from GOD and giue him glorie by their repentance as they dishonoured him by their sinnes So that where the Lord doth awaken the conscience all excuses are set aside and man is glad to disburden himselfe by confessing his sinne vnto the Lord. Vse 1 We learne by Dauids example not to bee vnwilling to doe that which may be for GODS glorie and the good of his church though it should be our vtter disgrace in the world Yea euen to shame our selues for euer so as God may haue his honour by vs alas We are so charie of our owne credite and so loath to shame our selues that we will not acknowledge our sins and infirmities thogh it might turne much to Gods glory but this let vs know that it is our duty to seek Gods glory and the good of his Church though we should euen for euer shame our selues to the world it is a shame to sin no shame to repent yea shame is the best fruit of sinne Rom. 6. neither is our shame increased by confessing our sinnes but rather diminished and taken away and yet so nice are we that wee are loath to acknowledge our sinnes without which there is no pardon of sinne Doctr. 3 From the persons that fell into this great sinne of Adultery The strongest may fall namely Dauid and Bershaba Dauid an excellent King and Prophet of God yea a man after Gods owne heart And Bershaba no common sinner but a woman of great name yea a religious woman as it appeareth wise Prou. 31. and discreete By this wee may see into how great sins the children of God may fall if the Lord leaue them but a little to themselues as wee may see in Noah Lot Dauid Peter and the like Vse 1 Seeing it is so Oh how should wee watch ouer our wayes Though thou beest the childe of God yet see how thou mayest fall if the Lord leaue thee but a while Pro. 4.23 O then countergard thy heart c. keepe it with watch and ward and looke vnto the casements of thy soule thy eares and thy eâ—es by them was Dauid ouercome what folly is it then in them who dare come into any company Note that dare looke pry into the beauty of women as though they were so strong that they were out of all danger to sin But art thou stronger then Dauid If not thou mayest fall Vse 2 Let all Ladies and godly women take heede let them looke on Bershaba a worthy woman and let them feare to giue any entertainement to lust and vncleanenesse for they may be sooner ouer-taken then they be aware looke vnto thy eyes and to thy company lest thou be poisoned by the company of vnchaste persons Yea it may admonish all men and women though neuer so sanctified chaste and religious to feare themselues and to cut off all occasions to vncleannesse as pride in apparrell dalliance euill company idlenesse and the like which be fore-runners of this sinne Vse 3 Lastly let no vncleane person man or woman make Dauid nor Bershabaes sinnes Note a meanes to embolden them or bolster them in vncleanenesse for if thou sinne because such sinned thou mayest perish in them this is not the end why their sinnes be noted in the Booke of GOD for to bolster vs in sinne But rather to admonish vs of our weakenesse to make vs watch lest we fall seeing such excellent ones haue fallen Oh then let vs imitate their repentance not their falls Psalme 51. VERSE 1. Haue mercy on me O God according to thy louing kindnes according to the multitude of thy compassions put away mine iniquities Now follows the psalme it selfe and it is a most excellent psalme to be learned of euery christian man and woman and oft times to be vsed for our comfort for it containes a most earnest prayer of Dauid that worthy seruant of God and renowned king 〈…〉 a Prophet of GOD and a man after his owne heart Wherein hee humblie doth acknowledge his sins vnto the Lord earnestly intreating for grace and fauor at Gods hands for the true pardon of them all and to be comforted againe by the gracious promises of God This Psalme may be diuided into 2. parts in the first part Dauid prayeth for himselfe vnto the eighteenth verse in the second part he prayeth for the church of God that the Lord would be fauourable vnto Syon his Church and build vp Ierusalem The maine thing which Dauid so earnest and so often prayeth for is mercy and fauour at Gods hands for the pardon of his sinnes and this Petition is repeated againe and againe ioyned with great affection and earnest desire of mercie confessing his sinnes vnfainedly and abhorring them Secondly Dauid prayeth vnto God for the worke of sanctification that the Lord would purge him and sanctifie him by his holy Spirit and renue his heart Thirdly bee promiseth to preach forth this mercy of God vnto others that his example shal be a meanes by GODS blessing to conuert them to make them afraid of sin and to comfort them that be fallen Fourthly hee sheweth the great abuse of outward Sacrifices and the outward worship seruice of GOD that if it be done by impure and impenitent sinners alas Esay 1.11 the Lord takes no pleasure in it but hates and abhorres it In the first verse we are to coÌ„sider First what is the thing Dauid begs namely Mercy Secondly the person of whom he begges it and that is of God Haue mercy on me O God Thirdly the maner greatnes of this mercy much mercy and great mercy because of his great misery the doubling of the petition shewes he praied with feeling and great affection Haue mercy on me O God As if he should haue said O my God I am a most vile and miserable sinner I haue committed very great and grieuous sinnes I stand in great need of thy mercy and therefore haue mercy on me in the pardon of my sinne Doctr. 1 Before a man can either craue for mercy Sight of sinnes the first stâ—p to repentance and begge the pardon of his sins he must haue the sight of them he must see the danger of them and finde himselfe to stand in extreame neede of Gods mercy Dauid he had
heauen or earth but onelie by the bloud of Iesus Christ alone if all Men and Angells should haue died and beene cast for euer into hell fire they could not satisfie the infinite wrath of God for one sinne but the heart bloud of Iesus Christ must bee shed else we can haue no pardon Vse 3 This condemnes that wicked and erronious Doctrine of the Papists who teach indeed CHRIST by his death hath satisfied Gods iustice for the fault and eternal punishment due to our sinnes but men must eyther in this lifâ— by workes or else in Purgatorie satisfie Gods iustice for temporall punishments now then what is this but to make the sacrifice and death of Christ imperfect when as it must bee patched and peeced with mens meriâ—es but wee beleeue and hold that Christs death is a sufficient sacrifice for all our sinnes Vse 4 Would you then haue the pardon of your sinnes Rom. 6. Gal. 3. euery sinne deserues death and the curse of GOD Now there is no way but this to beleeue in Iesus Christ to imbrace him by faith that so God the Father may for his sake pardon our sinnes accept of his death and passion for the punishment of them all And that we may be purged from our sins both the fault and punishment by the bloud and sacrifice of Christ we must first repent of them with Dauid be grieued for them bewaile them amend our liues and become new creatures in Christ Iesus wee must beg for pardon of them at the hands of God Secondly besides wee must bee sprinckled with hyssope that is as in the time of the Law they dipped the hyssope into the bloud of the beast and so besprinckled the person to be cleansed euen so must we by faith as it were with a bunch of hyssop apply the bloud of Christ and by saith besprinckle our defiled consciences it will purge vs from sinne and appease the anger of GOD for the punishment But if men either doe not repent of them and leaue their sinnes or doe not come with Faith to applie the blood of CHRIST they can not haue pardon As if there were a soueraine plaister to cure any sore if a man doe not apply it to his wound but let it lie in a box it will doe him no good so vnlesse wee apply the blood of Christ to our wounds and sores by faith alas it cannot help vs And as the woman with the bloodie issue touched Christs garment and was healed so if wee can by faith touch the blood of Christ and apply it to our selues it will heale all the bleeding wounds of sinne The second request is that GOD would wash him make him pure not imputing his sinnes vnto him but couering them in the death and obedience of his Sonne Iesus Christ And therefore in the second part of this verse he prayeth for the imputation of Christs righteousnes namely that God would not onely remit the punishment due to his sinne but looke vpon him as he is in CHRIST couered with his rightousnesse and that God would accompt him iust for Christs obedience holinesse satisfaction and righteousnesse for when God beholds a poore sinner couered with the righteousnesse holinesse and obedience of his Son Christ Ps 32.1.2 then he accompts him as no sinner but iust and righteous Euen as a man beholding any thing through a red glasse it appeares red or of the same colour so if the Lord looke on vs in Christ we appeare holy and righteous before him Doctr. 1 Whereas the Prophet Dauid intreates the Lord to wash him hee shewes that hee was defiled with sin and stained with vncleanesse and so stood in great neede of Gods mercy to cleanse his filthy soule and defiled conscience now polluted with most vile Adultery and filthy vncleanenesse Sinne defiles a maÌ„ that his soule was now besprinkled with the innocent bloud of that faithfull seruant and loyall Subiect Vrias the Hittite And as it was with Dauid sinne infected him made him vile and loathsome filthy and abhominable in the sight of God Euen so it doth begrime the faces of the best of Gods children it staines and pollutes them both in soule and body yea no carrion is more loathsome and odious then a sinner defiled and polluted with sinne is in the sight of God The leprosie was a loathsome disease it infected the body the very garments yea the stones and timber But this spirituall leprosy sinne infects the whole man body and soule yea it infects heauen and earth and all other creatures in the world and there is nothing that can take away the spots and blemishes of sinne but onely the precious bloud of Iesus Christ laid hold on by true faith Vse 1 Well seeing all of vs are thus defiled with sinne as Dauid was in soule and body let vs desire to bee washed let vs bewaile them loath and hate them intreate the Lord that he would not impute our sinnes vnto vs but couer them vnder the robe of Christs righteousnesse And that we should abhor euery sinne fâ—â— this cause because it defiles vs it pollutes vs and makes vnworthy to appeare in Gods presence Vse 2 Seing Dauid though an holy Prophet of God a man after Gods own heart yet desires the Lord to wâ—sh him from his sinnes and to couer them in the obedience of CHRIST IESVS appplied by faith wee see that no man is able to stand before the face of God in his owne righteousnesse in his owne workes or wothinesse for if any might who might better haue done it then Dauid a man truly sanctified a holy Prophet a man after Gods owne heart yea the Prophet Esay saith that all our righteousnesse is no better then a stayned clout full of bloud and all pollution Esay 64 6. And Paul desires that hee may not bee found in his owne righteousnesse and worthinesse Phil. 3.9 1. Cor. 1 30 at the day of Iudgement but in the righteousnesse of Christ laid hold on by faith And therefore let vs renounce all our owne goodnesse or worthinesse and accompt all but dung in respect of CHRIST and his righteousnesse And as for the Church of Rome wee may see their intollerable pride that they do so much rest and relye vpon their owne goodnesse and worthinesse merites and righteousnesse to stand vpon it appeare in it for remission of sins and life eternall But alas if Paul Dauid and all the Saints of God abhorre themselues in dust and ashes desire to be purged and washed and couered in the obedience and righteousnesse of Iesus Christ yea count all their owne righteousnesse but as dung and dare not appeare in it before the seate of Gods Iudgement but in the righteousnesse of Christ shall any Papist of them dare to stand before Gods Iudgement in his owne righteousnesse and worthinesse no no hee shall tremble and quake and not abide so great and glorious a presence I shall bee cleane I shall bee whiter then
me for shedding the innocent bloud of Vrias and the rest which were slaine with him Doctr. 1 We must obserue that which hath beene taught before namely that Dauid prayed often and earnestly vnto God for the pardon of his sins The heynousnesse of the sin of murder he could not at one or two petitions obtaine it but is faine to pray againe againe for pardon Hence we learne that murder and shedding of innocent bloud is a most horrible sinne and he that is guilty of bloud it will wound his conscience it will make him to quake and tremble at GODS vengeance which pursues him vnlesse hee repent as in Cain Gen. 4. after hee had slaine his brother and the Lord had brought him to a sight of his cruell murder he cries out that his sinne is greater then could be forgiuen and that euery one that meetes him would kill â—im such is the conscience guilty of murder it can finde no rest no ease in company or alone in any thing but torment of conscience till GOD giue grace to repent Neither may wee thinke that this guilt and terrour of conscience commeth through the guiltinesse of the Law shame of the world or feare of punishment for let a sinner haue security giuen him from all Law and freedome from all punishment yet a Murderer should neuer be quiet his conscience would euer trouble and torment him yea and follow him vp and downe in all places and open his owne mouth to bewray himselfe Thus is GODS iudgement vpon them that should feare all things who will not feare him that made all things If a man had all the pleasures that heart could desire yet can they giue no true comfort and contentment when the conscience is guilty of horrible sinnes And albeit for a time the conscience of carnall men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lying a sleep seemeth tame and gentle but being raysed and roused vp flyeth in a mans face Gen. 42.21 Vse 1 Seeing murder and shedding of innocent bloud is so horrible a sinne so odious and execrable so fearefull and damnable how should it make all men shun it and bee affraid of it neuer to embrue their hands in the bloud of any man for bloud will haue bloud Gen. 9.6 Who so sheddeth mans bloud by man his bloud shall bee shed for in the Image of God may hee him And this was one speciall thing which moued Dauid to intreate the Lord not onely to pardon his bloudy sinne of killing Vrias but also that hee would not punish him and bring his vengeance vpon him and his children after him for shedding of his bloud Well then abhorre this fearefull sinne of murther for bloud will haue bloud and will cry for vengeance to heauen And heere wee are to bewaile our sinnefull times that shedding of bloud is not punished more seuerely wilfull murther is winked at and made but a money matter Yea saith the Lord because of oaths the land shall Mourne Ier. 23.10 Hos 4. so for murder it shal mourne well let vs beware of this foule sinne of murder and shunne all occasions that tend to it as hatred desire of reuenge quarrelling fighting c. Vse 2 If it bee so heynous and horible a sinne to shed the bloud of the body and to kill the body if murdering of the body bee so heynous what shall become of soule-murderers that shed the bloud of poore soules it is ten thousand times more grieuous as the soule is far more worth then the body and if he shall perish and is worthy to die that murders the body how much more is he worthy to die Ezech. 3. that sheddes the bloud not of one but of many a poore soule And such be all those which either teach not the word of GOD at all or teach it negligently they be soule-murderers and shall giue a feareful account for it one day Vse 3 Wee see that no man though neuer so great can go free from Gods iudgment for murder Dauid was a great King a man that was aboue all mens lawes yet the conscience of his sin accused him and hee could haue no rest till he had got the pardon of it so as we see the great force of mans conscience Esay 6.6.24 Mark 9.44 Psal 29.3.4.5.7 though he could escape all the iudgements of men yet conscience wil accuse till God do cleare him and this wee may see in many men who being guilty of this sinne though they haue by money or friends got pardon and freedome by the law of man yet if God touch them for it they can neuer haue peace till they haue bewailed this sinne and got the pardon from God but some of them euen pine and languish away and neuer looke vp all their daies such is the conscience of murder and shedding innocent bloud that hee may flye a thousand miles he may be a great man a king that no man dare call him to accompt yet he carries that in his bosome which will dog him and pursue him neither shall hee finde rest till hee haue repented and bee reconciled to GOD by the bloud of Christ Iesus Doctr. 2 Heere is matter of comfort for such as haue bene great and grieuous sinners God hath mercy for such as seeke mercy notorious wicked liuers that if they can repent be humbled bewaile their sinnes beg pardon the Lord will shew them mercy Dauid heere found fauour for the pardon of his bloudy sinnes Adultery and Murder vpon his true repentance So Peter for his grieuous and heynous sinne Luk. 8.2 and Mary Magdalene out of whom went seuen deuils was saued Lot though he committed incest with his owne daughters yet sound fauour at Gods hands so as wee see great sinners if they can repent shall finde great mercy This is warranted from the Lords owne mouth Esay 1.18 Though your sinnes were as crimson they shall bee made as white as snow though they were red like scarlet they shall bee as wooll And againe Esay the forty foure chapter and two and twentyeth verse I haue put away thy transgressions like a cloud and thy sinnes as a mist Esay 33.24 and Esay 43.25 Ier. 31.31 Vse 1 Let euery one of vs listen to this doctrine hast thou beene a notorious wicked liuer a miserable sinner a common drunkard a filthy liuer a most notorious blasphemer a theefe or robber Hast thou hated and persecuted GODS Ministers and his deere children and contemned the blessed Gospell of IESVS CHRIST Well loe if thou canst truely repent confesse thy grieuous sinne bewaile it Esay 1.16.18 cry to God for mercy and pardon of it the Lord will shew thee mercy so as no sinne though neuer so great can seuer thee and cut thee off from mercy if thou hast grace to repent and begge the pardon of it And therefore though thy sins haue bene many and great
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
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
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
great certainely he was neuer yet truly taught of God VERSE 7. 7. Purge mee with hissope and I shall be cleane wash me and I shall be whiter then snow Dauid renewes his former request v. 2. DAuid hauing made his request vnto GOD for mercy for the pardon of his sins and vsed a reason from the free confession and acknowledgement of them to moue the Lord to pitty him doth heere againe renue his suit and humble request vnto God and hee praieth here vnto God for two great benefites First Iustification in the free pardon of his sinnes and imputation of CHRISTS righteousnesse verse 7. And secondly for Sanctification and Reformation of the whole man verse 10. And first verse 7. he intreates the Lord for the free pardon of his sins that GOD would cleanse and wash him from them in the bloud of Christ the Lambe of GOD and secondly hee prayeth for the blessed fruite of Iustification namely peace of conscience and ioy in the spirite verse 8. for till the conscience haue a Certificate from GOD and a blessed pardon sealed and applied by faith it cannot be at quiet First seeing Dauid had prayed before vnro God for mercy and pardon of his sinnes and heere doth againe renue the same Petition and in other words puts vp his request vnto God for the same Hence we learne that the pardon of our sinnes is a singular fauour and mercy of GOD bestowed vpon vs for CHRISTS sake which appeares in that Dauid so often in a Psalme prayes for it Pardon of sinne the greatest mercy therefore it is a great and inestimable mercie and hardly come by not so easily as most men thinke Dauid sheweth how great a blessing it is in that hee preferred it before a Kingdome and though hee was a King yet he pronounceth him blessed not that is a King as in the 32. Psalme 1 2. verses But whose sinne is pardoned God hath sent his Sonne Iesus Christ to blesse you in turning euery one of you from your euill wayes a blessing of all blessings Vse 1 Seeing remission of sinnes is so great a blessing and hardly come by First we learne that wee esteeme of this aboue all other things in the world if the question were asked what wee desire in the whole world we should answere with feeling the pardon of our sinnes Mat. 16.26 and therefore we should desire and seeke this blessing aboue all other if thou bee as poore as Iob and hast this thou art a rich and a happy man Vse 2 Seeing Dauid vseth so many praiers vnto GOD and vseth such reasons to moue the Lord to pitty him and to pardon his sinnes Hence we see that those are much deceiued who thinke it is the easiest matter in the world to get the pardon of their sinnes and if they can but say Lord haue mercy on mee all is well no no Lord haue mercie on mee will not serue the turne good things are hardly come by without great trauell labour and study how much more is it hard to get the pardon of our sins the saluation of our soules and life eternall And therefore let vs know that to get the pardon of our sins we must take great paines labour and diligence wee must shed many a teare in bewailing them they will cost vs many a sobbe and many a sigh many a prayer and request vnto God vpon our knees and then if wee get it oh it is a wonderfull fauour and mercie of GOD it will make vs happy and blessed for euermore Partes of the verse Dauid makes two requests vnto God and withall shewes a twofold fruit and effect of his requests First hee intreates the Lord to Purge him with hissope and then it will come to passe He shal be cleane Secondly he desireth the Lord to wash him and then it will follow That hee shall be whiter then snow For the first Petition Purge mee with hissope In these wordes he alludeth to the Legall Ceremonies and maner of purging vsed in the time of the Law in the purifying of the Leaper and of any person polluted they were to dippe the bunch of hissope in blood or in water and so sprinckle it on the person to be purified Leu. 14.6 7 Num 19.18 which ceremony was a Type and figure of the blood of IESVS CHRIST who is that alone sacrifice and Lambe of God which taketh away the sinnes of the world Now then seeing that by this sprinkling with hyssope in the bloud of beastes is meant the sprinckling with the blood of Iesus Christ when he saith O Lord purge me with hyssope c. it is all one as if he should haue said O Lord I am exceedingly polluted and stained with sinne and vncleanenesse and no Leaper was euer more vile and loathsome then I am now in thy sight neyther is there any water to wash and purge me but I beseech thee of thy mercy to wash me and to besprinkle my soule with the blood of IESVS CHRIST that can alone take away my sins and so I shall be made cleane and pure againe Doctr. 1 Hence marke the miserable and cursed fruit of sinne Sinne is a leprousie no leprosie did euer so defile the body of a man in the time of the Iews as sinne doth staine and defile both soule and body no dunghill nor stincking carrion is so loathsome in the eies of man as an vncleane sinner is in the sight of God till hee be washed and purged in the bloud of Christ This is the reason which the Lord vsed Ioshua 7.12 why Israel fell before their enemies and he went not foorth with their Armies when they fell before the men of Ai Therfore the children of Israel can not stand before their enemies but haue turned their backes before their enemies because they are execrable we see then the nature of sinne how it maketh a man abhominable and detestable in the sight of God Vse 1 Seeing this is the cursed nature and fruit of sinne that it defileth and staineth both bodie and soule and maketh them more loathsome and vile then any toad or serpent how should wee abhorre sinne and euery wicked way wee will bee loath to touch poyson or rattes-bane or any thing else wherein is danger oh sin is such rattes-bane as infecteth and poysoneth both soule and body and therefore let vs shun sinne and touch it not Vse 2 When as wee bee defiled with sin and so made filthy and vncleane in the sight of God and more vile then any Leaper or dunghill carrion toade or serpent Oh let vs pray with Dauid to be washed and purged from our filthinesse let vs repent of all our sinnes bewaile our vncleannesse let vs by faith as a bunch of hyssope besprinckle our soules with the blood of Iesus Christ Doctr. 2 The ceremonies vnder the Law were but to lead vs vnto Christ Seeing Dauid desireth to be purged with hyssope We learne hence that the Lord
snow IN these words the Prophet shewes the euent and issue of this when a man doth truely repent is reconciled to God in Iesus Christ and is washed from his sinnes by faith in Christs bloud then hee is made of a most vile and loathsome sinner a most blessed and holy child of God of a filthy vncleane lim of the deuill a blessed member of Iesus Christ beautifull and glorious in the eyes of God being couered in Christs righteousnesse Doctr. 1 Seeing Dauid saith The woful estate of al naturall men when God shal pardon him his sinnes on his true repentance and bee reconciled vnto him couering his sinnes in the merites and obedience of Christ Then hee shall bee cleane Then before a man repent be reconciled to God by Iesus Christ and bee purged from his sinnes hee is most vncleane and filthy vile loathsome and abhominable in the sight of God and indeede so he is no carrion worse no Toad so vgly nor Serpent so full of poyson as a filthy sinner polluted with sinne till hee repent get pardon of them and be reconciled to God by Christ I pray you take knowledge of this Doctrine whatsoeuer thou art high low rich poore yong old Prince or Noble till thou repent till thou turne to God till thou get the pardon of thy sinnes and bee washed by faith in the bloud of IESVS CHRIST thou art most vile and miserable thou art most vncleane filthy thou art more vgly then the venomous Toad more loathsome then the Serpent more filthy and stinking â—hen the Carrion yea no creature is so loathsome before God as a filthy sinner that liues in sin without repentance that is not washed and purged from them in the bloud of Christ Vse 1 Well seeing this is the wofull and miserable estate of all impenitent sinners how should this moue euery one with speed to tepent to turne to God to seeke to bee reconciled to God by Iesus Christ to desire pardon of his sinnes to bee washed and cleansed from them all in and by the bloud and merites of Christ for this know I say till thou art reconciled to God dost repent art washed and cleansed thy case is fearefull thou wert better bee a Toad then a man without this thou mayst go in Silke and Veluet in gay and golden apparell thou maist haue a faire body perfume thee with sweete smels c. but till thou repent thou art filthy and loathsome in GODS sight Oh! how should this serue to plucke down the pride of many impenitent sinners Men and women thinke highly of themselues ruffle it out in silke and veluet starching and washing but all this while they know not that their poore soules are loathsome in Gods sight that God hates them and cannot abide them Oh then be washed bee cleansed in the bloud of Christ which alone can wash away sinne O that men would remember that saying of Christ Thou art poore blinde miserable and naked Then they would say with Iob Esay 1.16 Reu. 3.14 Iob. 42.6 I abhorre my selfe and repent in dust and ashes Then they would neuer giue any rest to their soules till they haue repented got pardon bee reconciled and washed from their filthy sinnes Doctr. 2 Seeing Dauid acknowledgeth that when he shall repent get pardon of his sinnes be reconciled to God bee washed from the filthinesse of sinne then he shall be cleane and white yea most white euen as snow Hence we learne that as a filthy sinner that liues and goes on still in sinne without repentance there is no creature more vile blacke and vncleane So the child of God that doth repent that is washed in the bloud of Christ reconciled to God hee is a blessed and glorious creature most beautifull and faire in the sight of God not by any goodnesse or worthines of his owne but by the mercy of GOD so accounting vs Cant. 1.7 4.1 Ezek. 16.9 10.11.12 c. Reu. 3.18 1. Cor. 6.10.11 and by the merites and worthines of Iesus Christ in whose righteousnes wee be righteous and by whose merites and worthines we are couered The Saints of GOD goe in long white roabes which are made white in the bloud of the Lambe Vse 1 Seeing this is the blessed and glorious estate of those that do truly repent be reconciled to God imbrace and beleeue in Iesus Christ are washed and cleansed from their sinnes in his bloud and couered in his righteousnes O how should it moue euery man and woman to turne to God! to forsake their euill wayes and their filthy sinnes to put on the Lord Iesus Christ to beleeue to become the sonnes and daughters of God It is a goodly thing to be son to an earthly King to be cloathed in cloth of gold c. But if wee compare this with the blessed and glorious estate of Gods children it is but dung and beggery it is but like rotten ragges and beggars clouts taken off the dunghill Hee that is wise shall shine as the firmament Dan. 12. and hee that conuerts many to righteousnesse shall shine as the Sun in the firmament oh then againe and againe let vs repent let vs bee reconciled to God get this wedding garment which will make vs beautifull before God Vse 2 Another vse is this seeing that the state of Gods children euen in this world is so blessed and glorious so beautifull and excellent being reconciled to God washed in the bloud of CHRIST and cloathed with the most pure robe of Christs righteousnesse Here is matter of comfort to all the poore children of GOD whom the would is not worthy of alas they are esteemed as beggars they bee esteemed as vile and base miserable and cast-awaies by vngodly men they are made as the dung in the streets and the off-scouring of the worlds men euen tread and trample them vnder their feete now what is that which may comfort the hearts of Gods children surely this that though they seeme vile base and miserable in the blind eyes of sinnefull men yet they bee most white beautifull and glorious in the eyes of GOD our heauenly Father though the world hate vs contemne vs be a weary of vs loath and abhorre vs let vs remember the Lord loues vs takes delight in vs we are most faire and beautifull in his sight They do not see what wee be 1. Ioh. 3.2 they cannot know that wee are little Princes sonnes and great heires of the kingdome of heauen the sonnes and daughters of the great God and therefore this may teach vs patience seeing we know that God loues vs and that we are deere vnto him though the world hate vs so it was with many Prophets of God and true beleeuers Heb. 11. whom the world 〈◊〉 not worthy of Vse 3 Lastly heere is matter of great comfort to great and grieuous sinners that haue committed many and grieuous sinnes that if they will vnfainedly repent and turne to GOD imbrace and lay hold
Paul professeth of himselfe Luke 8. Phil. 3.7.8 that he esteemed all things but dung in comparison of CHRIST IESVS and the fauour of God in him And the reason is plaine because if a man had all the world and wanted the loue and fauour of GOD was in his displeasure Mat. 16.26 and vnder the curse of God what good could it do him Euen as if a Subiect should haue ten thousand pounds and yet the King cannot abide him but seeke his death And therefore the childe of God if hee were asked what is the thing hee desires most in all the world would answer Mercy and the loue of GOD in IESVS CHRIST hee would despise honours lands Psal 32.1.2 liuings gold siluer pleasures and delights and preferre one dramme of mercy and the least drop of Christs blood for saluation before all the world Vse 1 This may serue to reproue thousands in the world carnall men and women so they haue the world at will and may lieu at ease eate drink and bee merry they feele no want of Gods mercy no need of Christs bloud they esteeme not Gods fauour and loue desire not reconcliation but say Who will shew vs any good Well diddest thou neuer feele the want of GODS mercy no hungring and thirsting after IESVS CHRIST and his righteousnesse it is manifest thou dost not belong to GOD thou waste neuer yet truely humbled Vse 2 Let this Doctrine admonish vs to labour with our heartes to bee affected with this namely to esteeme more of GODS loue and fauour and assurance of his mercy then all the world let vs desire it more let vs reioyce more in it so as if the question should bee asked what is the thing that thou doest most desire and affect and what thou dost most delight and reioyce in of all the things in the world wee may be able in truth to answere and say with feeling and comfort I desire nothing more vnder Heauen then the mercy of GOD in IESVS CHRIST to be in his fauour to be reconciled vnto his Maiesty and with Paul to esteeme all things but dung in comparison of that And till this be in vs in some measure we can neuer finde true comfort to our soules and bee assured that we haue true sauing-faith in Christ For this is a certaine fruite and note of an humble and beleeuing heart to hunger and thirst after Gods mercy in Christ and to esteeme more highly of the least drop of Christ his precious Bloud for our saluation then of all the world if it were offered vnto vs. Vse 3 Wee must labour to manifest this our earnest desire and great account of Gods mercy by vsing all blessed meanes to attaine vnto it wee must repent and bewaile our sinnes leaue and forsake them wee must embrace Iesus Christ by faith and cry with teares vnto GOD for mercy Knocke Seeke Aske Math. 7.7 Acts 13.20 And let vs doe as the men of Tyrus and Sydon when Herod tooke a pitch against them and intended to warre against them they came all with one accord and besought Blastus the Kings Chamberlaine to haue peace So let vs go vnto IESVS CHRIST the Peace-maker desire him to speake to GOD the Father for vs that there may bee an euerlasting peace Doctr. 3 When Dauid prayeth that God would restore vnto him State of Gods children not alwaies alike The ioy of his Saluation those sweet comforts he was wont to feele and finde in Gods mercy and feeling of his loue in Christ wee learne that the state of Gods children is not alwaies alike full of ioy comfort and gladnesse but sometimes full of griefe misery cares and trouble For the dearest children of God who are replenished with the greatest measure of ioy and comfort in the feeling and assurance of Gods loue in Christ when as the Lord leaues them to fall into some sin against knowledge conscience they shall finde not onely a great decay but an vtter losse of ioy and comfort for the time Thus it was with Dauid who though he was a man after Gods own heart enriched with great blessings and spirituall mercies most deerely beloued of God sanctified in great measure yet now hauing fallen into these two filthy sinnes of Adultery and Murder see how he if perplexed in great distresse and trouble of minde and now the feeling of Gods mercy and ioy in Gods Spirit seemed to bee cleane lost So it was in Peter Luke 23. and so it is in euery childe of God Didst thou euer sinne against knowledge and conscience since thou wast conuerted thou shalt finde then a wonderfull deadnesse of heart trouble of minde and feeling of Gods anger with the losse of comfort for a time Vse 1 Seeing sinnes against knowledge and conscience wound the soule exceedingly and depriue vs of the peace and comfort and ioy of GODS Spirit and bring terrours feares and gripings with them Let vs as to auoid all sinne so especially auoid sinne against knowledge and conscience and labour in all things in all places and at all times to liue and walke so vpright with GOD that thou neuer wound thy conscience though thou mightest get the greatest gaine honour or pleasure yet if it bee sinne and that against knowledge and conscience abhorre it and commit it not if thou louest thy owne soule for if sinnes of ignorance shall not escape punishment vnlesse men repent much more sinnes against knowledge and conscience for these prouoke the Lord exceedingly to turne away his fauour from vs draw downe his iudgements vpon vs wound the conscience depriue vs of the feeling of Gods loue and fauour bring trouble of minde and a wounded conscience oh then would you inioy this great blessing of peace of conscience which is a continuall feast would you be loath to loose the feeling of GODS loue and comfort of Gods spirit auoid all sinne but especially presumptuous sinnes against knowledge and conscience they wound especially and depriue vs of peace of conscience Vse 2 If the Lord doe at any time leaue vs to sinne euen presumptuous sinnes against knowledge and conscience which is a fearefull thing yet let vs not despaire vtterly of Gods mercy but seeke to renew the feeling of Gods loue againe intreate the Lord to restore vnto vs the ioy of his saluation and that wee may obtaine the fauour of God againe and renew the feeling of his loue let vs renew our repentance bewaile our grieuous and heynous sinnes seeke earnestly for grace and pardon and giue the Lord no rest at all till wee finde and feele him to bee reconciled vnto vs in IESVS CHRIST Doctr. 4 Marke what was the speciall thing wherein Dauid this holy seruant of GOD did reioyce Pardon of sinne the soundest ioy not in gold or siluer not pleasures and carnall delights not in lands and liuings not in a Kingdome but in the saluation of GOD in his loue in pardon of his sinnes and saluation of his
a vertue of faith to doubt of GODS loue Rom. 8.38 Iob 13.15 19 25. Psal 125.1 but how did Paul doubt when he saith I am fully perswaded c. Alas how dares a vile sinner not iustified nor assured of GODS loue and the pardon of his sinnes how dares he come to call on God and make his prayer vnto him dares a traitour come to his King speake vnto him not hauing his pardon Well this Doctrine of doubting it is a racke for wounded consciences and torments afflicted soules when they can not tell whether God loueth or hateth them nor know not that their sinnes be pardoned Vse 2 And therefore that religion which teacheth doubtings and pronounceth them accursed who â—old that a man may be assâ—red of saluation we accurse it as a Doctrine enemie to faith and saluation And indeed it is strange to see that whereas they teach a man is able to fulfil the whole law of GOD and by his workes to merit eternall life yet they accurse him if hee say hee is sure to be saued so directly doth one point of their false Doctrine impugne another Indeede it is no maruâ—ll though their religion can yeelde no comfort for certainety of saluation seeing they draw men from off the foundation Christ Iesus in whom only it is promised that we shall find rest for our soules Seeing Dauid prayes for this assurance of Gods loue to bee assured of the pardon of his sinnes by his spirit and that vpon his true repentance This shewes that the confidence that most men haue is a fond presumption and securitie They would not doubt of GODS loue for all the world they beleeued euer since they were borne and thus they brag of their strong faith but they deceiue themselues for till a man do repent turne to GOD beleeue in Christ be a new creature hee can haue no assurance of Gods loue or pardon of his sinnes Let all true Christians examine themselues whether they feele and finde this blessed assurance and perswasion of Gods loue and the pardon of their sinnes if thou hast it make much of it loose it not If thou want it vse all meanes giue all diligence to get it repent turne to God begge mercy and pardon for thy sinnes embrace Iesus Christ beleeue in him that thou mayest bee assured and neuer be at rest till thou canst say I am perswaded of Gods loue in Christ Iesus I know my Redeemer liueth I am perswaded I am the childe of God else a man can haue no ioy peace nor comfort Doctr. 2 Though Nathan had told him his sins were forgiuen Mans testimony of the remission of sins is nothing without the testimonie of Gods spirit yet Dauid could not be assured till he felt the inward assurance and certificate of Gods spirit to perswade and witnes the loue of GOD vnto him for the pardon of his sinnes Hence we learne that it is not the testimony of all men Angels that can assure vs in our soules of Gods loue and pardon of our sins without the inward speciall certificate and perswasion of Gods Spirit who is called the Spirit of Adoption Ro. 8.15.16 because he doth reueale yea perswade and assure our soules that we be adopted If Peter Paul Nathan yea al the world nay if an Angell from heauen should tell me I am the childe of God Note yet vnlesse God doe farther certifie my conscience inwardly by his Spirit I should not be assured but doubt stil euen as Dauid did in this place although Nathan had said Thy sinnes are for giuen yet Dauid could not bee assured vntill he had the inward and comfortable perswasion of Gods holy Spirit Men cannot know the secret councell of God they may deceiue and be deceiued but the Spirit of Gods knowes all things and the Apostle saith 1. Cor. 1.10 Ro. 8.15 16 Ye haue not receiued the Spirit of bondage to feare againe But ye haue receiued the Spirit of Adoption whereby yee crie Abba Father The same Spirit beareth witnesse to our spirit that we are the children of God Galat. 4.6 2. Cor. 1.22 And because ye are sonnes therefore GOD hath sent foorth the Spirit of his Sonne into your hearts whereby we cry Abba Father Againe God the Father hath sealed vs and put into our hearts the earnest of his Spirit So that you see it is the proper worke of the Spirit to assure our harts and consciences of Gods loue and the pardon of our sinnes and without this inward certificate and assurance of the Spirit all the testimonies of men and Angells can not assure our consciences Vse Well then seeing that there can be no assurance in a mans conscience of the pardon of sinne and life eternall but by the inward certificate and testimony of Gods Spirit let vs pray for this labour to find and feele our hearts perswaded and assured inwardly by the holy Ghost of the pardon of our sins and the loue of GOD in Christ 2. Cor. 13.5 Proue your selues whether yee be in the faith And because men are deceiued generally with a fond presumption and foolish opinion that they be the children of God and shal be saued and this carnall presumption is more common then true sauing faith Markes of Gods Spirit I will shew how we may know this testimony and certificate of Gods Spirit when it is in our consciences First the Spirit of God assures no man of the pardon of his sinnes That Man repents of his sinnes but such as be humbled for them repent of them leaue and forsake them become new creatures and walke in newnesse of life and therfore if thou liue in sinne be not humbled for them nor bewaile them hast a purpose to liue still in thy sinnes ignorance lying swearing couetousnes vncleanenes c. Thou canst haue no assurance of Gods loue and this perswasion of thine if thou hast any it is meere presumption for where men doe not repent and turne vnto God and amend their liues there is no faith neither is the Spirit of God in them and therefore they can not bee assured of GODS loue and mercie Secondly Is perswaded of the Spirit the spirit of Adoption doth not onely tell a man that hee is the child of God but doth by sundry arguments and reasons perswade the childe of God that hee is elect that God loues him and that his sinnes be pardoned but wicked men haue no such perswasion in their hearts onely they haue a fond opinion and conceit which is no good ground neither did the Spirit of GOD euer perswade their hearts thereunto We shall know the testimony of Gods Spirit The effects will appeare that it is sure and sound by the fruits and effects of it for if the Spirit of God do truly testifie the loue of God for the pardon of our sinnes and life eternall then it will follow that we shall hate our sins loathe abhorre them because they grieue
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