sinnes are forgiuen thee as heere Nathan doth vnto Dauid and yet thou not feele that it is so wee must not therefore bee so discouraged as to thinke wee want that grace alwaie which we cannot Therefore Dauid craues not onely mercy but sense of mercy feele It is now cleare what is the benefit which DAVID here craues To wit not mercie only that he hath sought before but the sense of mercie also make me to heare ioy so that I may feele it For all the inward senses of the soule are in feeling to heare the Lord to see him to tast how good he is is no other but to enioy him and to feele his consolations It is thy praise ô Lord that thou speak'st peace to thy Saints among the rest speake peace vnto mine heart also O what a ioy was it to that man sicke of the palsie when he heard that voice thy sinnes are forgiuen thee And such like to that sinfull woman when shee heard goe in peace thy faith hath saued thee And how was the soule of that conuerted sinner comforted in the middes of the dolors of death when he hard that voice This night thou shalt be with me in paradise This is the exceeding great Great comfort that God not only forgiues our sinnes but telles vs they are forgiuen loue of the Lord toward his children that he hath not only prouided a sure saluation for them through the remission of their sinnes in Christ Iesus but also seales vp in their heart the testimony thereof by his Holy Spirit of adoption and that for their present consolation least they should bee swallowed vp of heauinesse through continuall temptations Though he speake not to all his children as hee did to Daniel by an Angell O man greatly beloued of God nor as he did to the blessed Virgin Marie haile Marie freely beloued yet doth hee witnesse the same to the hearts of his children by an inward testimonie when they heare it they are aliue when they want it they are but dead their soule refuses all other comfort whatsoeuer That the hones which thou hath A troubled mind sore weakneth the bodie broken may reioyce By these Basil vnderstands Ossa animae spiritualia that is as saith Sauanarola and others Vires animae rationalis but as this agrees not with this sense so there is no reason why it should be enforced Dauid his words Psalme 32. serues for a commentarie to this there hee complaines that through extremitie of the anguish of his Spirit the moisture of his body was turned into the drought of Sommer now the marrow we know is the strength of the bones these being so extenuate no maruell his flesh consumed his skinne was parched his face withered his sight dimmed his knees enfeebled and the whole externall man greatly weakned the Spirit of a man sayes Salomon will sustaine his infirmitie but a wounded spirit who can beare it Of this let vs learne that if The miserable state of the wicked who must beare the burden of their owne sinnes the sight of sinne presented to the godly from a iust accusing conscience doe so terrifie them and breede them such excessiue trouble as for a time doth sorely torment them In what state shall the wicked be when the Lord shall present their sins to them wake their conscience vpon them not in mercie as he doth to his owne but in wrath not for a time but for euer O what anguish and remedilesse tribulation shall be vnto them the dayes of wicked mens sinning are compared to the time of a womans conceiuing but the daies of their punishment are compared to the time of her trauelling they conceiue their sinnes with wantonnesse and pleasure but shall beare them with dolor vnspeakeable their dolors shall exceede the dolor of a woman for shee knowes once to bee deliuered of her paine either by life or death but the wicked shall neuer bee lighter of their sinnes nor bee deliuered from the anguish of their accusing conscience from which most miserable condition the Lord deliuer vs for Christ Iesus sake VERSE 9. Hide thy face from my sinnes and put away all mine iniquities DAVID yet from Guiltinesse of sin soone contracted not so soone put away God the fourth time seekes the remission of his sinnes the gilt of sinne is soone contracted but not so soone gotten away wee are happie if the examples of other men may learne vs to be wise he was a man deerely beloued of God and yet how manie requests makes hee before he can get his heart assured of mercy but the presumption Foolish are they who thinke they may get mercy for a word of this age is so great that men feare not to offend the Lord because they thinke mercie may be gotten for a word But let men remember that fearful sentence which the L. pronounc't vpon the people of the Iewes for the abuse of his mercy When they fast I will not heare their crie And againe Thougb Moses and Samuel stood before me yet mine affection could not be toward this people that so our hearts may be humbled with holy feare which may restraine He that seekes not to hide his sinnes prouokes the Lord to inquire it vs from offending our God vpon presumption of mercy Hide thy face All Dauid his care when hee had committed his sin was to hide it from the Lord for this cause he committed murther and slew Vriah thinking if he were not aliue to perceiue it his iniquity should neuer come to light Now he sees it with a vaine labor Vriah is dead but the angry countenance of God looking vpon his sinne troubles him As the fish called Sepia casting forth a black liquor out of hir mouth of purpose to lurke vnder it doth therby giue notice to the fisher of the place wherin they shall finde hir so foolish man while he thinks to hide one sin by another doth but cast himself the more opē to the eye of God who then looks most narrowly to a sin when man most craftily labours to conceale it Euery sinner in sinning takes frō God the praise of righteousnes as if the Lord were like him were not a God that loues righteousnesse and hates iniquity But he that thinkes to hide Hee that seekes to hide his sin from the Lord makes an idole of him his sinne from the Lord when he hath done it takes also from him the praise of wisedome and makes the Lord so far as he may like an Idoll of the Nations that hath eyes and sees not And therefore the Lord as he will be auenged of euery one that offends so principally vpon them who scorne him by hiding their sinnes from him Woe be to them that seeke in deepe We to such to hide their Councell from the Lord their workes are in secret and they say who sees it At this time Dauids sin was vnknowen to the world no lyuing No man knew Dauids
his sinne a giltinesse which empaired the sense of Gods mercy an vncleannesse which peruerted and corrupted all the powers of his soule vpon which two followed horrour of a iust accusing conscience Against these three he frames his supplications Against the His remedie against them all three first he seekes mercie to pardon and forgiue his sinne Against the second hee seekes grace to renew him and that God would create a cleane heart within him Against the third he seekes to be restored to the ioy of Gods saluation But as this is the last and The way of a penitent sinner is greatest petition that a sinner can seke to be comforted with the ioyes of God so are wee to remember that in this petition wee cannot preuaile except some other goe before it there then is the order to be obserued by a penitent sinner let vs first fall downe at his feet and mourne ploremus coram domino qui fecit nos ea quae fecimus Bez. in Cant. ser 3. nos let vs therefore continew a long time lamenting our manifold sinnes and taking a view if possibly we may of euery one of them that as by committing them wee contracted giltinesse so by mourning particularly for them wee may enfeeble their testimony against vs. Then let vs looke vp out From mourning at Gods feete to goe vp to the kisses of his mouth of the assurance of faith and require the helping hand of the Lord to raise vs vp these two being rightly done we shal finde him like that merciful father embracing the forlorne sonne in his armes and kissing him from his feete we goe to his hands from his hands to the kisses of his mouth such as fall not downe to mourne at his feete how can his helping hand raise them vp or the kisses of his mouth comfort them See here what a deceiuer and Sathan in tempting makes faire offers but indeed is a robber supplanter Satan is in temptation he seemes to be a giuer for he makes great offers to men if they will obey him but in very deed he is but a robber and so shall euery man finde him when they are deliured from the deceite of sinne and get their eares opened they shall see that Satan by alluring them to sinne hath taken excellent things from them for which they haue need to pray earnestly vnto God as Dauid here doth that hee would restore them Let vs not therefore harken to him when he flattereth vs the fairest Where God gets loue and obedience from man there man gets comfort in his God but Satan like a subtill diuider doth what hee can to depriue God of that obedience which his creature should giue him that so he may depriue the creature of that ioy and comfort which otherwise he might haue in his God And again we see how there No ioy can comfort mans soule but the ioy of Gods saluation is no ioy can content Dauid but the ioy of Gods saluatiō he was a King wanted none of these earthly comforts wherein worldly men reioyce but none of them can comfort the heart of Dauid it is the ioy which arises to the conscience from the feeling of God his saluation that he craues indeed what other ioy can there be albeit the Lord would giue vs all things that he hath made vnlesse we feele himselfe our father and Sauiour in Christ what can they helpe vs it is true of them all which Iob in his trouble spake of his friends Miserable comforters are ye and yet many such miserable men are there in the world who know no ioy but that which arises of meat and drinke siluer and gold and such like things this is but a brutish ioy for euen the beasts haue their owne delight when such obiects are presented to them as are agreable to their nature and thou if thou knowest no other in respect thou wast made for greater things art more beastly then they Three great graces seeks Dauid in this petition And stablish me with thy free spirit In this short petition many notable benefits Dauid seeketh from the Lord for by this free spirit Vatablus vnderstands Spiritum libertatis qua proni faciles reddimur ad faciendum quae Deus praecipit that spirit of liberty which enclines our hearts willingly to doe what the Lord commands according to that of our Sauiour Iohn 8. Then shall ye be free if the sonne make you free So then the benefit Dauid here craued is 1 That reason may command affection that he may finde reason commanding affection as Basil expounds it and that his carnall affections haue no power to draw his heart toward external and vnlawful obiects away from his God as they had done for affections once let loose are not easily bridled and restrained againe but after a furious and inordinat manner caries away the heart of man suffocates light captiues reason whereby they themselues should be ruled and this Dauid feeling in himselfe praies against it that the Lord would establish him with his free spirit Secondly he is called Ruah 2 That the sense of Gods loue may ouercome the terror of his accusing conscience Nedibah the spirit of liberty for an other effect which hee workes in our hearts whereof the Apostle speakes Rom. 8. Ye haue not receiued the spirit of bondage to feare again but the spirit of adoption whereby ye cry abba father This effect is to comfort our heart with the sense of Gods fatherly loue Dauid was trouble with terrors of minde which his gilty conscience had wakened and now he craues the confirming spirit of God or as Tremell translates it Spiritum ingenuitatis thy kindly spirit which in regeneration thou giuest to thy owne children wherby I may know that I am one of them Euery sinne empaires in our heart the testimony of the spirit of adoption witnessing Gods loue and therefore Dauid craues it might againe be renewed vnto him Thirdly the word Nadab signifies to be willingly moued 3 That a Princely minde may be giuen him according to bis calling to giue therefore among the Hebrewes their Princes were called Nedibim for their free munificence and liberality and out of this sense he seekes a new benefite Dauid was not a priuate man but a publike and therefore craue so to be gouerned by the spirit of God that he might be made answerable to his calling For the pride of Nebuchadnezer the heart of a A admonition for men in authority man was takē from him the heart of a beast giuen Dauid hauing misruled himself found his gift decaied by which hee should haue ruled his people And therefore now praies that as the Lord had called him to be a Prince of his people hee would not cast him away for his sinnes but restore to him that measure of Gods spirit whereby hee might doe that worke according to the excellencie of his calling Oh that al Kings and
see that if we be They who can not speakc to the prise of God are stricken with a sore plague gouerned by the spirit of God we will account that wee are stricken with dumnesse when we cannot speake to the praise of God Many are such in this age who haue a tongue for euery purpose but none for the praises of God they are stricken with a sore plague and yet they feele it not their heart is bound by Satan with the cords of their sinnes and so their tongues cannot be loosed to glorifie God from this most miserable estate the Lord deliuer vs. VERSE 16. For thou desirest no sacrifice though I would giue it thou delightest not in burnt offerings IN this verse Dauid Ioy for Gods mercy and sorrow for our own sinnes agree well in the godly giues a reason why hee promised no other duety of thankefullnesse to the Lord but to praise him as hee protested hee would doe in the former verse the reason is because the sacrifice in man or from man which God likes best is the sacrifice of a contrite spirit Then ye see that Dauid when he sacrificed praise sacrificed also a contrite spirit what is it to giue thankes for Gods mercies if all the same time we be not sorrowfull that we should haue offended so mercifull a God The thankes giuen by many is tastles to God because when they are touched with some sense of that God hath done to them they feele no remorse of that euill they haue done against him happy is the soule wherein these two meete together a ioy for Gods mercies toward vs and a sorrow for our sinnes against God And againe ye see that if a What praise is acceptable to God man praise God truely he offers with praises himselfe and all that he may doe My soule praise thou the Lord and all that Psal 103. is within mee praise thou his holy name As he shewes in the subsequent verse The sacrifices of God are a contrite spirit Wherein he declares that in thankesgiuing to God hee offered a thankefull heart for bee-gone mercies a sorrowfull heart for bee-gone sins a resolute heart in time to come to amend And this is the praise wherein God delightes But heere arises a threefold A threefold doubt moued doubt first seeing the legall sacrifices commanded by God how can it be said the Lord desires not that which he commanded secondly is not the Apostles praecept To doe good Heb. 13. and distribute forget not for with such sacrifices God is pleased And thirdly are not wee commanded to offer vp our bodies a liuing Rom. 12. sacrifice holy and acceptable to God how is it then that heere Dauid speakes that God desireth no sacrifice To these it is answered that The first is answered Dauid doth not simply reiect legal sacrifices Dauid speakes not simply but by way of compariso these external sacrifices if they be alone wanting the internall sacrifices of a contrite spirit are not acceptable to God and of this for the first doubt we learne that if vnder the law externall worship without the inward pleased not the Lord far lesse will it now please him vnder the gospell Cursed said Malachie is the man who hath a male in his flocke and vowes an sacrifices a corrupt thing to the Lord And this curse is now double vpon them who giue not the best they haue to the Lord drawing neere him with their lips but far from him in their hearts As to the second externall The second answered almes and such sacrifices are accepted of God if they flow from faith sacrifices of almes and such like now commanded please the Lord out of all doubt if they proceed from faith in Christ offered out of a contrite spirit not puft vp with conceit of merit the humble heart makes a small gift to be great an example whereof we haue in the widowes mite it was a smal thing but because it proceeded from a great affection Christ accounted it the greatest gift was offered that day And the want of a good heart on the contraty makes a great gift to be small an example whereof we haue in Cain his sacrifice in it selfe rich enough but because it proceeded from a poore affection it was not acceptable to God Ten thousand riuers of oile and all the beasts on thousand mountaines yea in all the Forest of Lebanon are nothing to the Lord if the heart be not rightly set that offers them And as to the third we are The third answered wee are bound to offer our bodies but euery offering of the body is not acceptable to God bound to offer vp our bodies vnto him but remember euery offering of the bodie pleases him not some of a blinde zeale becomes the buriers of their owne bodies like Baal his Priests Turkish Derbies and Popish Penitentiaries cutting lancing and renting their flesh or else defrauding their bodies of that due which they owe vnto him prodigall of them in their blind zeale not moderatly subdueing them by disciplin If euery such sacrifice had pleased God the Apostle would not haue said though I feede the 1. Cor. 13. poore with all my goods and though I giue my body to be burned if I haue no loue it is nothing we must first see that the heart be sacrificed to the Lord and then the body in the resonable seruice thereof for no vnreasonable suduing of the body pleases God But what shall be said of many Atheists conuinced who do not so much as offer externall sacrifice to the Lord. profane Atheists who now doe not offer so much as externall sactifices they will not resort to the assemblies of Gods saints to giue God in his house external praier and praises neither offer they to the poore externall almes nor to God the externall seruice of their bodies they bow not the knee they lift not their hand they vse not the members of their body as weapons of righteousnesse and how then shal we thinke they make conscience of Gods internal worship But now to the words in particular VERSE 17. The sacrifices of God are a contrite spirit a contrite and a broken heart o God thou wilt not despise WE first learne that Some offer to the Lord that which is theirs but not themselues Sauan if any man would offer a sacrifice conuenient for the Lord let him prepare the spirit and the minde God himselfe is a spirit and will be worshipped in spirit hee loueth truth in the inward affection Corpora fecit propter spiritus ideoque etiam spiritualia non corporea quaerit hee made also the bodies for the spirits and therefore seekes he not bodily without spirituall seruice Some there are qui sua dant non seipsos who offer to him not themselues but that which is theirs but it is a blinde folly to thinke thou canst please him with gifts when thou wilt not giue the seruice of thine
potuit humana natura adhuc integra quanto minus poterit per seipsam resurgere iam corrupta as it was with him so is it with vs all perditio tua ex te ô Israel thy destruction is of thy selfe O Israel but our saluation is of the Lord and from the Lambe that sits with him vpon the throne Thirdly wee see this difference Reprobate men sinne and repent not not so the godly betweene the godly and the wicked the one falles and riseth not Iudas betrayed Christ Peter forsware him the one goes on in his sinnes and perisheth the other is renewed by repentance The difference then is not in sinne wherein wee are also as deepe as they but in this that the Lord hath had mercie vpon vs. O how are wee obliged to blesse him who hath put a difference by grace betweene vs and them where there was no difference by nature And this is to bee marked for them who haue an eye to see how Dauid sinned euen as they haue sinned and therefore account the lesse of their sinnes but haue not an eye to see that they haue repented as Dauid repented and that therefore being farre vnlike him in Repentance they can haue no comfort that hee was like them in sinne The third point of the inscription The order of singing Leuites vnder the law Leuiticall is in these words To him that excelleth A Psalme of Dauid Wherein wee see how he dedicateth this Psalme as the first fruite and testimonie of his Repentance to bee sung publikely in the Church for vnderstanding whereof wee must know how Dauid ordained some of the Leuites skilled in Musicke to praise the Lord by singing and playing vpon Instruments these were in number foure thousand who 1. Chron. 23. 5. by course serued the Lord in his Sanctuarie They were diuided in seuerall classes and ouer euery one of them some that were Masters of Musicke Precentors who in singing and playing excelled the rest such as Asaph Heman Idithun c. and to these it is that Dauid dedicateth this Psalme to bee sung publikely for the word Natseah in Piel signifieth one that is an ouerseer or president ouer others for his excellencie in strength or skill or otherwayes and so here and in other Psalmes Dauid vseth it to signifie a master of Musicke The instruments they vsed in praysing the Lord are most Two sortes of musicall Instruments vsed in the Leuiticall Law of them reckoned vp in the last Psalme all of them may be reduced to two sorts whereof the one are called Neginoth such as made a sound by touching from the word Nagan pulsauit the other called Nechiloth such as being hollow made a sound by breathing from the word Halal Sometime the musicall Instrument was premitted and the singing voice followed and then the Song was called Canticum Psalmi for Psalterium properly is a kind of musicall Instrument called of the Hebrewes Naula but is translated to signifie the Psalmes Sometime againe the Song was first sung with the voice and the musicall Instrument followed and then it is called Psalmus cantici What vpon this is to be obserued see our notes vpon the one hundred and nineteene Psalme Onely now we marke how The godly are content to shame themselues by Confession of sinne that they may giue glorie vnto God Dauid careth not to take shame to himselfe by confessing his Murther and Adultrie publikely in the Church that hee may giue glorie vnto God So is it with all Gods childrē who hath felt the terror of an accusing conscience for sinne who are grieued in themselues for displeasing the Lord and are earnestly seeking to be reconciled with God they refuse not to manifest their owne shame yea and as it were with that filthy Leper vnder the Law with his clothes rent with his head bare with a couering vpon his lips to crie out before all the world I am vncleane I am vncleane Leuit. 13. 45. that so they may get peace from God and may giue him glory by their repentance as they dishonoured him by their sinne I speake not this This is not to be vnder stood of priuate sinnes of priuate sinnes the example wherof hath not offended thy neighbour Such sinnes I rather wish to be buried as Israel with their paddles buried their filth without the Campe vnder the earth nor laied open to the eyes of others but of publike sinnes it is not our shame to confesse these for remouing of the slander but double sinne and shame to conceale them how so euer it bee currant now as an vndoubted axiome among carnall men that no man is bound to sweare to his owne shame sure wee are it is not warranted by any Diuine authoritie for so Achan might haue excused himself when Ioshua willed him by confessing of theft to giue glorie to God and so Dauid here might haue shifted himselfe from this publicke confession where the conscience is sleeping any warrant A sleeping Conscience excuseth sinne is thought sufficient to excuse a sinne and man feares not to defraude the Lord of that glorie hee should haue by confession of it but where the Lord wakens the conscience all excuses are set aside and man is glad to disburden himselfe by confessing his sinne vnto the Lord. This the Lord will haue of all flesh at the length for so hath hee sworne As I liue saith the Lord euerie tongue shall confesse to me he shall then force them to giue him glorie by confessing who now wickedly defraude him of it by concealing But happie and wise is he who doth it in time when Mercie is to be found with the LORD PSALME 51. VERSE 1. Haue mercie vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquitie HItherto the inscription The summe and order of this Psalme or preface of the PSALME Nowe followes the PSALME wherein Dauid first praieth for himselfe to the 18. Verse Next for the Church of GOD Verse 18. In the praier for himselfe he hath first a generall petition haue mercie on me O God Verse 1. then three particular petitions first the remission of his sinne which he expresseth by putting away washing purging to the Verse 8. Next the restitution of peace and ioy to his conscience which by his sinne he had sore empaired Verse 89. Thirdly the renouation of his Heart and Spirit within him which most fearefully hee had altered from the loue of God to the loue of iniquitie Verse 10. 11. c. This Psalme is frequently They cānot rightly vse the words of this Psalme who want Dauids disposition sung in the mouthes of many men but sure it is these words which were true when Dauid spake them are but lies when they are pronounced by many men for so they pray O Lord consider my distresse when as in very deede they had neuer such a thing as a distressed soule for sinne Is not this
a mans owne heart peace and quietnesse to a mans owne heart As a sicke stomack is eased by vomiting so a guilty conscience by confession They who will not sow how can they reape we must sow in teares the humble confession of sinne if we looke to reap the sweet consolation of the spirit let vs not do the one sparingly if wee hope to enioy the other abundantly Modica Sementis Ber. de tractio non modicum messis est detrimentum So long as wee keepe in the heart the pleasures of sinne we can not taste of the ioyes of God Vis vt intret mel Aug. vnde acetum nondum fudisti funde quod habes vt capias quod non habes no more then it is possible to powre sweet hony into that vessel which is filled with sowre Vineger already but as after great showres of raine the aire becomes more calme and cleare so after that sinne is powred out with confession and teares the heart is pacified and freed from her former perturbations Furthermore wee perceiue Publike sins would haue publike repentance here how Dauid contents not himselfe with a secret confession of his sinne to the Lord and to Nathan the Prophet but wil haue his repentance declared in publike and a memoriall of it extant for benefite of the Church of God No doubt many impediments had Dauid to hinder him from so cleare a confession but such is the force of true repentance that it ouercomes all impediments and maketh the penitent man hartily well content to giue glory to God although it were with neuer so great shame to himselfe Such as had fallen in publike offenses were not receiued The forme and order of publike repentance in the primitiue church Ambros de paenitent li. 1. c. 16. but vpon their publike repentance yea and their supplication made to all the assembly of Gods people Petat veniam reus cum lachrym is petat gemitibus petat populi totius fletibus vt ignoscatur obsecret cum secundo aut tertio fuerit dilata eius communio credat seremissius supplicasse fletus augeat Let him that is guilty seeke pardon with teares seeke it with grones let him seeke that all the people may mourne for him and if twice or thrice his receiuing to the communion be delaied let him thinke he hath praied but slackly and hath neede to augment his teares and because many then thought shame to doe this he giues them a notable admonition Si homini satisfacien dum Lib. 2. c. 10. esset multos obsecrares vt dignentur interuenire hoc in ecclesia facere fastidis vt deo supplices vt patrocinium tibi ad deum obsecrandum sanctae plebis requiras if thou hadest to doe with men thou wouldest request many to sue for thee thinkest thou euill to doe that in the Church to make there supplication to God and to seeke the helpe of the Saints of God Vbi nihil est quod pudari esse debeat nisi non fateri cum omnes simus peccatores vbi ille laudabilior qui humilior iustior qui abiectior fleat itaque pro te Mater ecclesia where there is nothing wherof we should thinke shame except not to confesse our sins seeing wee are all sinners and he is most worthy of praise who is most abiect Let therefore thy mother the Church mourne vnto God for thee It is a common policie of Sathan takes away shamewhere it should be and brings it in where it should not be Sathan to take away shame where it should bee namely in the committing of it and to bring it in where it should not be to wit in the confessing of sinne But if men bee mooued with shame I would wish they were mooued with the greatest shame for it is a greater shame to confesse sin before the Angels and the whole world God sitting in his iudgement seate to condemne it then to confesse it before his Church God sitting in his mercie seate readie to forgiue it Concealed can it not be for the word of God hath confirmed it with a solemne oath As I liue sayeth the Lord euery tongue shall confesse vnto me Two wayes in this verse By two arguments Dauid amplifieth his sin doth Dauid amplifie his sinne first that it was done against God Next in the sight of God To sin against a King his commandement lawfull is a great sinne but to sinne against him in his owne face is a double rebellion Sin is counted a light thing among men because they commonly weigh it in Statera suarum consuetudinum Aug. cont Parmen lib 3. Cap. 2. dolosa The deceitfull balance of custome but if we come and weigh it in the balance of Gods word wee shall finde it heauie which otherwayes wee thinke light This first circumstance that That it was done against God it was against God doth greatly aggrauate his sinne Whether ye looke to the goodnesse or to the greatnesse of God The Lord was good many waies to Dauid of a Sheepheard he made him a King and did in euery state of life so blesse him that as hee himsefe confesseth hee was loaded with the benefits of God Now it cannot bee but a great ingratitude to offend so louing and gracious a God who daily delights to doe good vnto vs. Or otherwise if we consider his greatnesse wee must say it What a fearfull thing it is to fight against God is a fearefull thing to fall into the hands of the Lord. Are we stronger then hee why then doe wee prouoke him to anger This is a great argument of his power that hee turnes against vs those things which wee doe against him and punisheth vs with our owne deedes Thine own wickednesse shall correct thee Ierem. 2. 19 and thy turnings backe shall reprooue thee and thou shall know that it is an euill thing and a bitter that thou hast forsaken the Lord thy God and procured this Vers 17. vnto thy selfe The Sidonians sought peace from Herode when hee entended warre against them and all because they were nourished by Herods lands and might not want his fauour and foolish man thinkes it nothing to fight against God who is offring him peace which is so great a good that he is able to driue backe mans weapons vpon his owne face and confound him with his owne thoughts But heere it is to be demanded How saies Dauid hee sinned against God onlie seeing hee slew Vriah and defiled Bathshebath how saies he that hee sinned against God onely seeing he sinned against Bathsheba entising her to the snare of Satan he sinned against Vriah whom he slew with the sword of the Ammonite and he sinned against the whole Army casting them into danger for Vriah his sake and lastly against the whole Church in his kingdome by his euill example The answer 1 In all sinne God properly is the party offended is that to speake properly In all sinne
sinne yet is be sore troubled because he knew that God knew it creature but himselfe Bathshabe and Nathan were priuie to it yet this terrifies him that he saw the Lord looking vpon it It is no comfort to a man to haue his sinne hidden from all the world vnlesse hee knew that the Lord also hath couered and forgiuen it alioqui Ambros de paeniten li. 2. cap. 11. ita grauis est culpa conscientiae vt sine iudice ipsa se puniat So heauie is the sinne of any euill conscience that albeit no creature were to iudge it it iudges and punishes it selfe He said in the third verse that God will looke to our sinnes if we looke not to them his sin was alway in his sight and now hee praies that God would put it out of his sight this is a very good ordor if we hold our sinnes in our eies to persue them God will cast them behinde his backe to pardon them if we remember them and repent hee will forget them and forgiue otherwise peccatum vnde se homo non auertit aduertit deus si aduertit animaduertit the sinne from which man turnes not God lookes to it and if he looke to it sure he will punish it Thy face The face of God is The face of God put sometime for his mercy sometime for iustice sometime put for his fauor and with this he lookes on the persons of them who are the children of his good will this Dauid praies may be lifted vp vpon him Psa 4. that God would not hide it from him Psal 27. the hyding of his face did trouble him sore Psal 30. therefore it is his customable prayer Lord cause thy face to shine vpon vs Psa 4. sometime againe it is put for his anger or angry face whereby he lookes on the persons of the wicked when he wil vex them in his displeasure or vpon the sinnes of his owne children when he wil humble them How fearefull a sight this How fearefull a sight Gods angry face is angry face of God is see it in Dauid for his good the Lord who loued Dauids selfe looked with an angry countenance at Dauids sinnes but hee protests hee may not indure it and praies God to hide it from him See it againe in Christ Iesus who endured the looks of that angrie face not for himselfe but for vs how did it make his soule heauy and his flesh so weary that he did sweat blood How miserable then are the reprobates who must endure for euer the sight of Gods angry face looking vpon them for they and their sins are one no maruell they shall cry hils and mountaines fall vpon vs and hide vs from the face of him that sits vpon the throne Let vs feare and looke with anger vpon our sins in time that God in mercy may looke vpon our selues and wee may finde ioy in his face wherein the wicked shall see nothing but terror VERSE 10. Greate in mee a cleane heart O God and renew a right spirit within mee NOw followes Dauids third petition The third ranke of Dauids petitions wherein he craueth the grace of sanctification hee sought before the forgiuenesse of his sin now hee seekes to be deliuered from it in time to come for it is for this end that hee praies for a cleand heart and a renewed spirit that hee should not any more fall to the like vncleannesse This is a good order in our prayer when first we seeke the Remission of sinne and renouation go together grace of remission and then the grace of renouation for these two goe inseparably together to whom the Lord giues remission them hee makes new creatures so that renouation of the heart is alway an vndoubted token of the remission of thy sinnes and by the contrary he whose heart is not renewed but abides stil in his former vncleannesse hee deceiues himselfe if so be he thinkes that his sinnes are forgiuen This is to be marked for the common sort of prophane men They who seeke forgiuenesse and not sanctification seeke but liberty to sinne in this age who seeke from God mercy to forgiue for feare of his plagues but not grace to renew them to his image for loue of himselfe this in effect is no other but to seeke a liberty to sinne while as men seeke sin to be forgiuen but not to be restrained it is an argument they haue not a right hatred of sin but wee see in Dauid what the disposition of the godly is as they desire mercy for be-gone sinnes so also grace to renew them and preserue them from the power and deceit of sinne in all time to come otherwise to craue that the Lord would pardon these sins which thou art of purpose to commit it is but to mocke the Lord by turning his grace into wantonnesse The vncleanesse of sinne originall encreased by actuall Iob. Dauid his heart was two waies vncleane first by reason of originall sinne wherein hee was conceiued and borne Who can bring a clean thing out of that which is vnclean this vncleannesse of heart is common to al mankind but beside this he had defiled it with many actual sins specially this foule adultery murther for euery sin pollutes the heart leaues a new giltines vpon the conscience wherwith now Dauid finding his heart ouergrowne that it is not like the heart he had before he praieth the Lord to giue him a new heart He had now not only sinned but fallen as Basile expounds it in Senium peccati into Basil the very old age of sin and therefore hee desires that the Lord would begin with him againe and make him to renew his youth like the Eagle Many circumstances are to bee marked heere whereby Sinne seeks the very life of the soule Dauid aggrauateth the greatnesse of his misery as first that his disease was in his heart which is the fountaine of life As the naturall heart is the life of the body which when it is not well vitall humor health beauty ability and all decaies in the body so is the Lord the life of the soule So Dauids meaning is O Lord by my sinne I haue grieued thy holy spirit and forced thee to forsake me Tu proprie cordis The heart of any Christian his heart mei proprium es cor vita thou properly art the proper heart and life of mine heart Come againe Lord and restore life vnto mee without thee I am dead and senslesse and an abominable creature like a body which wanting an heart is an vncleane carion thou art the light of my minde the peace of my soule the life of my heart I haue lost life by my sinne I am like a man wanting his quickning spirit when thou wentest away my life went away Lord come againe and create a new heart within me Againe in that hee craues a Repentance is a new creation cleane heart may bee
created in him he acknowledgeth that his sinne had not onely wounded him but slaine him and that he stood in neede not of any reparation but of an new creation wherein hee vtterlie And so aboue the power of nature distrusteth the power of his nature yea the ability of his owne free will notwithstanding grace once resumed hee findes it so oppressed by the power of his corruption that he is forced to craue from God the benefit of a new creation Vt cor eius tale fieret per gratiam Sauan quale non potuit esse per naturam Of our selues wee fall but of our selues wee rise not againe Not onely is our first conuersion a worke of Gods grace altogether and alone but the workes of our restitution by repentance after we haue fallen as it is in the Lords praise Hee quickened vs when we were dead So is it his praise that hee keepes Psal 100. As we created not our selues So we cannot renew our selues our soules in life The Lord made vs we made not our selues Wee are content to giue him the glory of our first creation let vs also giue him the glory of our second creation Yea so oft as we fall into sinne let vs consider that our rising againe is no lesse a worke of the great power and mercy of God then was the raysing of Lazarus out of the graue for otherwise wee should haue lien still with others rotting and perishing in our sinnes And so haue wee to praise the Lord not onely for our first and second creation but for the renewing of that benefit vnto vs as oft as we by our transgression haue lost that life which the Lord did once communicate vnto vs. And this that our sanctification A proper comparison of our first creation with the second or restitution by repentance after that wee haue sinned is called new creation renders yet vnto vs a profitable instruction if we compare our new creation with Adam his first creation When shall wee say that Adam was made a naturall man neuer till the Lord breathed the breath of life into him the Lord first formed his body of clay after the same shape and similitude that now yee see the body of man in all the porportion of the members thereof No image can be made by mans wit so liuely representing a man as did that portraiture of clay which the Lord at the first formed with his owne hand but al this time it lay vpon the ground hauing eyes that saw not eares that heard not a mouth that could not speake and feet that could not walke hee was then very like vnto that which now man Many professed Christians are but carkases of Christians is but as I said was not a naturall man til God breathed the breath of life vnto him Let vs consider the like in the new creation how many shall ye find verie like vnto christians baptized in the name of Iesus who haue a mouth to speake and an eye to looke vp vnto heauen and an care as a man would thinke to heare very reuerently the word of the Lord who when all is done what euer they seem in the eies of men are no other in Gods sight but as the carcases of christians So to speake destitute of that quickning spirit of grace which onely giues life to the actions of men Let vs take heede to our selues that we bee not of that number for then onely haue wee this comfort that we are Christians indeed when we finde that quickning spirit of grace which is in Christ Iesus communicating life vnto our spirits that what we doe in the workes of Christianity stand not in externall shew but may proceede from inward sense and feeling VERSE 11. Cast mee not away from thy presence and take not thine holy Spirit from me STill Dauid continues Dauids feruency in Supplication his supplications seeking a remedy of these manifold miseries which he found by experience his sinne had brought vpon him For wee must remember that all these petitions proceeded from a sense of a contrary euill which by his sinne hee had incurred and craues that God of his mercy would diuert it He lamemted before that sinne had slaine him and made him like a dead man wanting a heart or quickning spirit and now hee feares lest as the dead are abhorred by the liuing so the Lord should cast him out as a dead and abominable thing out of his presence Whereof wee learne this is The pleasures of sin are deare bought one of the iust punishments of sinne it procures the casting out of a man from the face of God and it may let vs see how deare bought are the pleasures of sinne when a man to enioy the face of the creature depriues himselfe of the comfortable face of the Creator as Dauid here for the carnall loue of the face of Bathsheba puts himselfe in danger to bee cast out for euer from the presence of the Lord his God If man could remember this in all Satans tentations what it is For Satan seekes frous man better then he can giue him that the deceiuer offers and what it is againe that hee seekes hee would be loth to buy the perishing pleasures of sinne vpon such a price as Satan selleth them but would answer him as the Apostle did Simon Magus Thy money with thy selfe goe into perdition thy gaine thy glory thy pleasure and what euer thou wouldest giue me to offend the Lord my God goe with thy selfe into perdition for what canst thou offer vnto mee comparable to that which thou wouldest steale from me But how is it that he praies A twofold presence of God Cast me not out from thy presence May a man bee cast any way from it saies hee not himselfe What way can I flee from thy presence This is soone answered by distinguishing his twofold presence one in mercy wherewith hee refresheth and comforteth his owne and this without intermission they enioy who are in heauen another in wrath whereby hee terrifies and torments without intermission the dāned in hell As to thē who are vpon earth certaine it is hee is displeased with many who because No casting out from the one they see not his angry face regard it not borne out with temporall recreations of the cteature which wil faile them and there are many againe to whom hee lookes as a louing father in Christ and yet they see not his mercifull face by reason of many interiected vailes but to them who once haue felt the sweetnesse of his fauourable face it is death to want it Absolom protested hee could not want the sight 2. Sam. 14. 32. of Dauid his Father hee spake it out of his hypocrisie but to such as are truely godly there can be no punishment so heauy as to debarre them and it were but for a short time from the comfortable face of their heauenly father Thirdly let vs learne how What
an alsufficient good the Lord is the all-sufficiencie of the Lord our God and his great power appeares in this It is punishment enough to a man suppose he were Monarch of the world and had all comforts earthly to vphold him to want the countenance of God O It is life to see his fauorable face and death to want it what an infinite good what an all-sufficient Maiestie is hee in himselfe a looke of whose countenance refreshes his creature no comfort can comfort him that wants it as yee may see in Beltasar how did he tremble in the midst of all his pleasures at the sight of Gods anger and here in Dauid who once debarred from the sight of Gods ioyful face for his sins could neuer rest till he got it againe All the sports and delights of his Kingdome could not refresh him Doubtlesse he is an all-sufficient God who liues by himselfe whose onely countenance comforts his creatures and without whose fauour life yea the most honourable life that can be deuised on earth is worse then death But what moued him to The godly feare when they remember Gods iudgements on others fear casting out from Gods presence who had so many both externall and internall testimonies of Gods fauour toward him Out of question the examples of Caine cast out for murthering his brother the example of his predecessor Saul iustly reiected of God did terrifie him left hee for mercilesse murthering his owne seruant and fearfull back-slyding from the Lord should also be reiected He remembred well the example of Gods iudgements on others for their sinnes and his conscience told him within hee was guilty of the like or greater this made him afraid Yet was not his feare without hope susteyned by consideration Yet their feare is neuer without hope if they feare God as a Iudge they hope in him as a Sauiour of God his vnchangeable loue but by the inward consciēce of his own vnfeyned repentance and by the manifold examples of Gods mercie shewed to penitent sinners If Caine was cast out from thy face it was because he sought not thy fauour and Saul was reiected because hee repented not But Lord I haue opened my heart to thee thou seest what griefe is in my soule for grieuing thee by my sinnes thou neuer reiectedst any that from a penitent heart sought thy mercie Quis vnquam venit Sauan ad te confusus abijt Who euer came to thee and went away ashamed Shall I be the first that sought thy face and was reiected Nay Lord Cast me not I beseech thee out of thy presence Thus we see how Dauid at one time Et timet à iudice Bernard sperat à saluatore is both affraid of God as his Iudge and hath hope in God as his Sauiour somtime feare oppresseth his hope but at the length hope ouercometh feare Felix conscientia in qua eiusmodi luctamen And take not thy holy Spirit The vncleanenesse of sinne grieues Gods Spirit from me The Spirit of GOD will not dwell in a polluted soule Euery vncleanenesse diminisheth his presence The Apostle warneth vs heereof when hee saith Grieue not the Spirit And againe Quench not the Spirit Dauid felt it by his own experience and therefore makes he this prayer to God that the grace of his Spirit which was weakened by his sinne should not vtterly be taken from him This is a petition necessary alway to bee vsed vnto God Without the Spirit no fellowship with God Rom. 8. for without this Spirit we can haue no fellowship with God If any man haue not the Spirit of Christ the same is not his this Spirit hee is knowne by his fruits which are Loue Peace Ioy long Suffering Gentlenesse Gal. 5. 22. Goodnesse Faith Meekenesse Temperance Where wee finde the presence of this Spirit by his fruits wee are to cherish him where we find a want or decay of them wee are to pray for them but many prophane men in this age are like these who know not whether there bee such a thing as the Holy Yet prophane men cannot discerne his presence from his absence Ghost or not they neuer felt his presence neyther had they euer experience of his renuing and comforting grace therfore feele no losse by his absence Let them enioy such things as they loue they care not for him because they know him not most like vnto brute beasts to whom pearles and most excellent jewels are What an excellent guest and worthy intertainement the Spirit of God is of no price onely such things as affect their sensuall appetite are pleasant vnto them But how excellent a guest this Spirit is and how worthy to be harboured in our hearts may be gather'd from this proper Epithet which alway is attributed to him A holy Spirit both because in himselfe he is so and dooth also make them holy in whom he dwels What notable effects hee workes in his own children is summarily comprised by Bernard in three Bern. in fest Pentecost Ser. 5. wordes he is Pignus Salutis the pledge of saluation all speaking of saluation without him is but babling hee is Robur vitae the strength of our life without him we haue no ability to any spirituall action and he is Scientiae lumē the light of knowledge for without his sanctifying grace all knowledge whatsoeuer is but darknesse But heere it is demaunded May the spirit of God once giuen Whether Gods Spirit once giuen may be taken from his children or not to Gods children be taken from them I answer there are some of his gifts which may be giuen and taken away againe these are secondary and common such as God giues indifferently to good men and euil So Achitophels wisedome and Saul his gift of Kingly gouernmēt were at length taken from them but there are other gifts which once giuen are neuer taken away againe These are principall and proper communicated only to Gods elect as the grace of regeneration adoption sanctification these graces are crowned with that great grace of Perseuerance The reason whereof is not in vs nor in our stabilitie but in the vnchangable counsell and will of him who loued vs for whom he loues he loues to the end his gifts and calling are without repentance Wee may fall after grace receiued but the Lord puts vnder his hand and raises vs vp againe Because I am not changed therefore ye are not consumed saith the Lord And truely euen at this same time when Dauid makes this praier it is euident hee wanted not this spirit of grace restoring him by repentance after hee had fallen and making him thirst for mercy Nullum enim certius praesentiae spiritus testimonium quam desiderium amplioris gratiae VERSE 12. Restore to me the ioy of thy saluation and stablish mee with thy free spirit THree great euils Three great euils Dauids sinne brought vpon him did Dauid bring vpon himself by
Rulers of people could euer remember this what shall purchase them reuerence of their subiects is it not the image of God what shall make them able to gouerne others is it not the spirit of God gouerning themselues This was Pharao his reason why he made choise of Ioseph Where can we finde so meet a man as this to rule in whom the Spirit of God is And therefore aboue al other men should they bee most instant to pray that God would establish their hearts by his spirit making their affections seruants to their reason that so themselues being ruled by God they may the better rule his people Alway wee see it is not a small thing which Dauid heere seeketh from God but hee seeketh It is an honouring of God when we seeke great things from him Sauan the greatest gifts that God giueth on earth to his children Rem magnam a te peto domine quia tu es Deus magnus Dominus iniuriam tibi facit qui a te parua petit O Lord I seeke great things from thee because thou art a great God they dishonor the Lord who seeke small things from him and they are most welcome to him who seeke greatest things from him as is euident by Salomons petition hee offers himselfe to be our Father his Sonne to bee our Sauiour his Spirit to be our comforter to confirme and establish our hearts These are his most excellent giftes let vs couet these VERSE 13. Then shall I teach thy way vnto the wicked and Sinners shall be conuerted to thee HItherto we haue With petitions Dauid ioynes promises heard DAVIDS petitions now followes promises which are of two sorts in the first hee promises to bee a good instrument to conuert others vnto the Lord in the next that hee shall publish the praises of his God There is a dutie that goeth Before remission of sinne goes repentance before remission of sinne and that is a godly sorrow for sin which causes repentance to saluation for how shall the Lord remit the sinne whereof man wil not repent And there is an other dutie that followes it and that is thankefulnesse to God and a louing care of the saluation of others Our Sauiour collected well that many sinnes were forgiuen to that And after followes thankefulnesse penitent woman that did wash his feete with her teares because shee loued him much But alas if it bee considered how small is our loue towards God how little is our regard of the saluation of our brethren It may be said of many in this age they haue but small or no warrant that there sinnes are forgiuen them who haue so little or no loue toward God and their brethren for the argument holds sure they cannot but loue the Lord greatly to whom great and many sinnes are pardoned and forgiuen Then Marke his words He is not meete to speake of peace and pardon to to others who is vnder the power of his owne sinne when will Dauid teach others when God hath deliuered him from his sinnes A man vnder the power and gultinesse of his owne sinne is not meet to speake of peace and pardon vnto others Obmutescit facundia si aegra sit conscientia Eloquence is silent where the conscience is sicke and diseased A pittifull Nicephor lib. 5. cap. 32. proofe whereof wee haue in Origen who being compelled either to suffer the abusing of his body by an Ethiopian or to sacrifice vnto Idols made choise of the last and offered incense vnto Idols wherewith his conscience was so troubled that afterward comming to Ierusalem and there being first requested and then vpon his refusall forced to teach hee went to the Pulpit and read there these words of the 50. Psalme What hast thou to doe to take my ordinances in thy mouth seeing thou hatest to be reformed when thou seest a thiefe thou runnest with him and art pertaker with the adulterers When hee had so done hee closed the booke and because hee found his mouth closed by the guilt of his conscience he fel to weeping and mourning whereby he prouokt all the congregation to mourne with him but was not able to teach any whereof all preachers haue A warning to Preachers their warning that with great care they should keepe their conscience cleane if they would speake to the conscience of others and if at any time they haue hurt their conscience without delay should they heale it by repentance Cum eradicantur ex corde peccata Bern. in ascens dom Ser. 1. exinde qui in Christum credunt linguis loquuntur nouis Then do they who beleeue in Christ speak with new tongues when old sinnes are rooted out of The talent of mercie we haue receiued because it is greatest should bee most vsed to the edificatiō of others their hearts Againe wee see our duty craues that when wee haue receiued mercy from God for our selues wee should make vantage of it for the edification of others Euery talent receiued from God should bee put to profit but specially the talent of mercy as it is greatest so the Lord requires greater fruit of it both for his owne glory and for the edification of our brethren Seeing wee are the vessels of mercy should not the sent and sweet odour of mercy go from vs to others This duty Christ craued from Peter and thou when thou art conuerted confirme thy brethen And this duty as Dauid heere promises so we may reade how he did performe it Come vnto mee all yee that feare God and I will tell you what God hath done to my soule The propetie of a Christian Basil is fides per dilectionem efficax faith working by loue How we are bound to haue a care of the saluation of our brethren What auiles it to pretend faith toward God where there is no loue toward thy neighbour and wherein can thy loue bee declared more then in this to draw thy neighbour to the participation of that same merit whereunto God hath called thee By the Law a man was bound to bring home his neighbours wandring beast if he had mette with it before how much more then to turne againe his neighbour himselfe when hee wanders from the Lord his God If two men walking on the way should both fall into one pit and the one beeing releeued out of it should goe his way and forget his neighbour might it not iustly be called a barbarous inhumane cruelty Wee haue all fallen into one and the same myre of iniquity sith the Lord hath put out his mercifull hand to draw vs out of this prison of sinne shall we refuse to put out our hand to see if possibly we may draw vp our brethren with vs Thy wayes He saith not that Prophane men not only commit sinne but teach the way of sin to others he wil teach sinners his wayes the wayes of sinne can bee learned without a teacher but he will teach them Gods
of the Lord in a strange land and how can I saies the Christian sing ioyfullie so long as the Comforter that should refresh my soule is away But blessed be the Lord who in euery state hath prouided a remedy for vs that when we are not disposed for one exercise of Gods worship the Lord should licence vs to go vnto an other Are we so afflicted Iam. that we cannot sing at least let vs pray that wee may be comforted And in that he saies hee will In singing psalmes our affection should be conformable to the word wee sing sing ioyfully it learnes vs how we should alway conforme our affections to the words which God puts either in our eares or in our mouthes If the word of the L. when we heare it or sing it haue a promise of mercy or a song of thanksgiuing should wee not receiue it and vtter it with ioy and if on the other hand it containe a threatning or a confession of sinne should we not heare it with griefe and contrition this is it which is taught vs in that parable if the Lord Pipe we should dance if he mourne we should sorrow And as his word is so should we conform our affections But this discouers the Atheisme of this age whether they heare the word or reade it no change of the Scripture changes their heart one Chapter or Psalme makes them not to reioice and another to bee sorrowfull because they heare all they sing all after one manner that is for fashion sake without any sense or feeling Of thy righteousnesse But A two-fold righteousnes in God worthy prayses how is this that Gods righteousnesse is the matter of our thankse-giuing Are not his righteous iudgements fearefull and terrible to sinners But we must knowe the sortes of Gods righteousnesse there is one wherby he punisheth the wicked and impenitent another whereby he pardoneth the beleeuing penitent And of this spake Abraham God forbid that the Iudge of all the world shold do vnrighteously He meant in condemning godly Lot with the vngodly Sodomites And this is greatly for our comfort that the Lord when hee pardoneth our sinnes he is a righteous God both because hee hath so promised as also that our sinnes are already punished in Christ Iesus so that the mercie which we get doth no way violate his righteousnesse And we whom he hath receyued into mercie are in such sort to praise him for his mercy that we may also sing ioyfully of his righteousnesse VERSE 15. Open thou my lippes O Lord and my mouth shall shew forth thy praise THis Verse containeth a new petition The tongue to speake a great benefit of God wherein he craues that God would open his tongue which his sinnes had closed that hee might praise God as hee was wont to doe The naturall vse of the tongue is Gods great benefit yea and a miraculous worke that a member of flesh should bee an interpreter of a heauēly mind and as it were a Trenchman whereby the spirit of one man knowes what is the meaning of another But as Consuetude drawes Gods most excellent workes in Dis-esteemd now because it is common contempt so among the rest this is thought nothing to speake with a tongue only because it is common yet Gods children acknowledge it to be Gods benefite and the Lord glories in it as in his own work When Moses complayned that hee was not meete to bee the Lords Embassadour because he was not cloquent but slow of speech he receiued this answere Who hath giuen the mouth to man or who hath made the Exod. dumbe or the deafe or him that seeth or the blinde Is it not I the Lord When he will he makes the dumbe to speake and the cloquent to be silent Out of the mouths of babes hath hee ordained Psal strength hee openeth the mouths of children to confesse his name closes the mouthes of ancient men as we see in Zachary and all to teach that the benefit of the tongue is from the Lord. This benefit sin tooke away from man that now naturally Sin takes away the vse of the tongue that man cannot speake as be he should when he opens his mouth and moues his tongue he speaks to the offence and dishonour of God who made him the benefit to speake he hath it giuen of God but abuseth it so through the corruption of his nature that he speak's not as he should like vnto a man sicke of the palsie who by natural strength moues his hand but through his corrupt humours moues it inordinatly and as this way the It had been good for many men that they could neuer haue spokē mouing of the hand is a pain to the one so is the mouing of the tongue without order both a sinne and punishment to the other Of these it may be said that Satan opens their mouths and not God and good had it beene for them to haue beene stricken with naturall dumbnesse all their daies for so should their sinnes haue beene the fewer and their punishment the lesse And this is the losse of the The manifold euill effects of sinne tongue whereof now Dauid complaines and which he craueth to be redressed Where we haue to marke how manie fearful euils his sin had brought vpon him it had stolne away his heart peruerted his spirit stopped his eares and closed his mouth that hee could not thinke nor will nor heare nor speake as he was wont to doe therefore prayes he against all these in seuerall petitions that God would create a clean hart in him renue a right spirit in him that God would make him heare ioy gladnesse and open his mouth to speak again the prayses of God Such are the miserable effects Sinne takes away sense of misery duety and all Eph. 4. of sin it takes from man all senses both inward and outward and leaues him without feeling so that he is no more moued when hee doth euill then if it were good yea not touched with fear of the iudgment due to sinne but as Lots kinsmen made a mock of Gods iudgements when they heard it so doe they make a mocke of sinne of all that may follow it but one day they shall feele the bitter fruits thereof Men in their sins are like vnto fooles or young children when their parents or friends perish they mourne not for they know not the losse and they care not to exchange the charters of their inheritance with trifles but when they come to the yeares of discretion and feele the losse then they mourne and lament for that which in their ignorance they little regarded It is euen so with men who as long as their sinne blinds them cannot mourne but when God shall waken them and they see the euil of it then they take vp a bitter lamentation for it and can get no rest night nor day til God of his mercy pardon and forgiue it Againe ye
heart and spirit vnto him But least wee should thinke Contrition of spirit many waies expressed in scripture that euery spirit is acceptable to God he addes this epithet That a Contrite spirit is Gods sacrifice or as after he cals it a broken heart it is called by Ioel a rent heart by Esay it is compared to a bruised reed and it is also called a pricking of the heart and a melting heart such as was in Iosiah All which imports none other but that inward vnfained sorrow which is in a penitent soule for offences done against God Then were beasts vnder the As beasts in the Law were 1. bound 2. slaine 3. sacrificed so must our spirits be law said to be sacrificed to the Lord when they were taken from commō prophan vses bound with cords to the horns of the Altar afterward slaine offered by fire vnto God And so is it to be done with our affections if wee minde to sacrifice them to the Lord we must first separate them from their wonted wanderings wee must binde them with the cords of Gods word and lay them downe at the feete of Christ as his captiues by godly sorrow we must slay that sinfull pleasure which was the former life of our affection and then become they sacrifices vnto God But heere the difference is But in these sacrifices beasts offered lost their liues here men sacrificed recouer their liues great for beasts sacrificed vnder the law lost their liues and became dead creatures that they might be sacrificed But we when wee are sacrificed of dead creatures are made liuing wee being dead in sinnes and trespasses then begin to liue when sinne is slaine and sinfull lusts mortified in vs. Oh that wee could remember this that the strife betweene vs and sin is here Who shall slay other if sinne liue we must die if we slay it we shall liue except we binde our affections and deliuer them captiues to Christ they shall binde vs and deliuer vs captiues to Satan And that yet better we may know the quality and valour Three things concurre to a contrite spirit of a contrite spirit let vs consider these things in it first an inward sorrow for sinne which causeth repentance to saluation 1 An inward sorrow not to be repented of Sinne is contracted with carnall pleasure but is dissolued with spirituall displeasure euen as the cause of sickenesse is remoued by medicine which is contrary to it And this godly dolor is not onely profitable to cure sinnes past but also to preuent them in time to come Cum dolemus admissa admittenda excludimus Amb. lib. 2. de paeniten cap. 10. fit quaedam de condemnatione culpae disciplina innocentiae for when wee mourne for sinnes done we close the doore vpon sinnes to be don and the damning of our former faults becomes a discipline whereby we are instructed to amend in time to come Secondly in a contrite spirit there is a great sincerity it is 2 Sincerity without dissimulation that blessed spirit wherein there is no guile no couering nor dissembling of sinne for as in a thing which is brayed stamped the very inward parts of it are made manifest and that which before was with a skin or shel is now presented to the eye of man so is it in a soule truely humbled these sinnes which were secret couered the contrite spirit casts them out and makes them open to God man fearing no shame in the eyes of man if so be it may finde mercie in the eyes of God And therefore said Augustine of contrition that it was Sanitas animarum holocaustum medullarum a health of the soule and an offering to God not of any outward matter but of the inward marrow And thirdly this true contrition is neuer without faith 3 True faith with an earnest desire of mercie which causeth such a vehemēt desire of mercie as maketh the soule of man to long to wait to faint to crie to hunger to thirst for Gods consolation the delay whereof makes the soule of the creature pine away with inward griefe and he becoms like that book wherin Ezechiel saw written lamentations Aug. Ezech. 11. and wo for still he cries Wo is me alwayes til the comforter com and assure him that his sinnes are forgiuen him Now this being spoken of A contrite spirit called sacrifices in the plurall and why the contrit spirit we are to see why hee cals it sacrifices in the plurall number the reasons heereof are two first because this is more worth in Gods eies then all the legall sacrifices though they were ioyned in one this one excelleth them al next because in the contrite spirit are many sacrifices for it strikes the life of euery sinfull affection and so sacrifices many beasts to the Lord Nam si Gregor Moral vis compunctionis in intimis afficit omnis strepitus prauae suggetionis obinutescit for if once the sting of godly compunction touch the heart incontinent the whispering of wicked suggestion is silenced Vnder the law such as wee Nobles and Princes offered As Princes vnder the law multiplied externall sacrifices so now powerfull Christians are discerned by manifold internall oblations 2. Chro. 7. great oblations which far exceeded the offerings of the poore Wee read at one time Salomon offered many thousand sacrifices the common people contenting themselues with the offering of Pigeons and such like more simple sacrifices But now Princes among Gods people in Gods estimation are they who sacrifice most of their sinfull affections vnto him If the Lord should send vs to the bosome of the earth to the deepe bottome of the sea to the vttermost ends of the world to seeke a sacrifice for him wee might most iustly be astonished and specially the poorer sorte whose meanes may not extend to the furniture of so great a sacrifice but now O man since They are inexcusable who sacrifice not to God seeing that which be craues is within them the Lord requires no thing but that which is within thee or at least may be and should be if thou haue not to offer him a contrite spirit a sorrowfull heart for sinne is not all excuse taken away from thee God hath proclaimed to men what is the sacrifice that pleaseth him and if any man offer it not vnto him it is not because he may not but because he will not for in this sacrifice the poore may excell the most rich and honourable men in the world A contrite spirit is called Gods sacrifice because he is the giuer of it And yet further that hee cals the contrite spirit the sacrifices of God imports that he is the giuer of this grace he powers vpon his people the spirit of grace and compassion which causes them to mourne hee takes away the stony heart and giues them a heart of flesh Euen as he prouided a sacrifice for Abraham when hee called him