Mat. 24 24 that any man elected should perish False Christs should deceiue the very elect Math. 18. Rom. 8.30 if it were possible but that is impossible And the gates of hell that is all the power and malice of the deuill shall not preuaile against the least of GODS children to hinder their euerlasting saluation Againe this is proued Math. 16.16 Where Christ promiseth Peter and in him the whole Church That the gates of hell should neuer preuaile against him where Christ sheweth that indeed the deuill through his temptations might shew very much strength but they should comfort themselues in this that they should neuer preuaile or finally get the victory Againe Mat. 24. They shall deceiue if it were possible euen the very Elect Out of which words of our Sauiour wee may gather that the Elect of God should not be seduced and so fall away finally Againe Iohn 10.28 Christ saith his sheepe shall neuer perish adding this withall No man shall take them out of my hands And againe Rom. 8.30 Whom God Predestinateth hee Calleth Iustifieth Sanctifieth and Glorifieth Therefore not fall away finally for he that falleth away finally shall neuer be glorified But admit as the Papists would haue it that a man might fall away fily then hee must bee cleane cut off from Christ for hee must be cleane cut off from Christ and haue no coniunction with him before hee fall away finally then at his second reuniting he must bee Baptised for Baptisme is the Sacrament of Incysion or ingrafting into Christ But that is absurd that Baptisme should be any more then once adminstred therefore fore a man is but once vnited or once ingrafted and cannot bee revnited and neuer fall And therefore friuolous is that distinction of veniall and mortall sinnes with the Papists for if any sinne of the Elect should bee mortall Then there must needs bee a second renuing in the Elect vnto Christ which is most absurd to thinke Men must puta difference betwixt that they feele and that they haue for the Lord worketh this but once And Dauid though at this time hee lay languishing vnder the heate of the Lords wrath for those horrible sinnes of his adultery and murther yet in this verse he praies not to haue it taken from him which doth argue that hee had it euen at this time of his greatest extremity though hee felt it not with the same measure of comfort hee had done many times before Secondly besides these plaine testimonies of Scripture let vs consider a word or two to proue that in regard of God the Father and of the Sonne and of the Holy Ghost that the elect cannot perish and fin ally fall away First if a man elected of God to eternall life called iustified and sanctified may fall away and finally perish then it is either because God wants loue or power to saue him but to say that God is vnwilling or vnable is meere blasphemy therfore all those whom he elects must needs be saued seeing God doth both will it and shew that hee is able to effect it First if God be willing and would haue them saued Rom. 11. Rom. 8. who hath resisted his wil If God be with vs who can be against vs but that he is most willing able to saue the elect it is manifest For his will Ioh. 3.16 his will God so loued them that he sent his Sonne to dye for them Now this is a great triall and proofe of his loue willingnesse that hee had rather see his only begottē son that was neere and deere vnto him to bee hanged on the tree to dye the cursed death on the crosse to shed his pretious bloud and to beare the curse of God and hellish torments then to see any one of his elect to perish Ioh. 6.39.40 And this is the Fathers wil that hath sent me that of all which he hath giuen me I should loose nothing but raise it vp at the last day Secondly for his power that he is able to saue all those whom hee will saue Esay 63.1 it is manifest God is omnipotent most righteous mighty to saue the Lord doth what hee will None can take them out of my Fathers hands which is greater then all Ioh. 10.27.28 And therefore seeing God is willing and desires that all the elect should be saued not onely decreed it but sent his Son to saue them Secondly those for whom Christ dyed and prayed that their faith might not faile they must needs bee saued and their faith cannot faile but he hath prayed for all true beleeuers Father keepe them that thou hast giuen me that they may bee one mee Luk. 22.23 Ioh. 17. as thou art one in mee Now then if Christs prayer bee of force and can preuaile and doe any thing with the Father as hee confesseth that the Father hath doth and will heare him in all things then certainely no true beleeuer can perish and finally fall away Thirdly no true member of Christ can perish for then Christs body should be imperfect but euery true beleeuer is a liuing Member of Christs body and therefore cannot perish yea it is as possible that Christ himselfe should perish as any true beleeuer that is truely ingrafted into his body by faith and the spirit Fourthly in regard of God the Holy Ghost who is the pledge and pawne of our adoption and saluation Rom. 8.16 the seale of our election and doth testifie Gods loue in Christ for our saluation Now then vnlesse we will say that the Spirit of God who is the spirit of Wisedome being of the very Councell of God and the spirit of truth that cannot lye that he testifies vntruths that the beleeuer that repents beleeues in Christ shall bee saued and yet hee shall not which is blasphemy wee must needs confesse it is impossible 1. Ioh. 3.9 Hee that is borne of God cannot sinne with full consent to death because the seed of the Spirit remaineth in him And therefore I conclude that the childe of God elected called iustified and sanctified cannot perish and for euer fall away cannot become a Reprobate and limbe of the Deuill but shall continue to the end and God will finish the good worke of grace in them Papists doctrine against the nature of faith till the comming of Christ Iesus Vse 1 This confutes that damnable doctrine of the Papists wbo hold all in vncertainty yea they teach and hold that a man truely elected may become a reprobate though to day a child of God and highly in his fauour yet to morrow by thy sinnes thou maist become a limbe of the deuill out of Gods fauour in his displeasure damned for euer though to day a member of Christ Iesus called iustified and sanctified yet to morrow loose all and bee damned for euer which indeed is the breake-necke of all comfort if a man know not whether he shall be saued or not Vse
or a Citty when the walles be battered 3 Wee must with Dauid pray often and earnest vnto God to renew a right spirit in vs. VERSE 11. 11. Cast me not from thy presence O Lord and take not thy holy Spirit from me IN the former Verse Dauid hath put vp sundry requests and petitions vnto God for grace and mercie for the pardon of his sinnes The meaning of the words Now this eleuenth Verse containeth in it an earnest Deprecation wherein the Prophet intreateth the Lord to turne from him two fearefull iudgements and grieuous punishments which hee had deserued for his sins for first what greater misery can befall the child of God then to be cast out of Gods presence loue and fauour Secondly what greater plague to a distressed soule then to be depriued of Gods blessed spirit whereby alone we we are guided comforted and without whom we can haue no comfort nor euer doe any good thing but shall be carryed of our owne lusts head-long into all sinne and wickednesse Dauid alludeth to the iudgement of God vpon Saul Now against both these Dauid prayeth vnto the Lord in this verse and herein he alludeth to the iudgement of God vpon Saul who was his next predecessour and King ouer Israel whom the Lord cast off and did vtterly reiect from being King ouer his people 1. Sam. 15.26 because hee did reiect the Lord and cast off the commandement of GOD and would not obey his voyce and therefore the Lord tooke his Spirit from Saul and gaue him an euill spirit to vexe and torment him and both these Dauid heere prayeth against that God would shew him mercy and not deale with him as hee did with Saul though hee had sinned grieuiously yet that he would rather humble him by some other meanes and not in his iust iudgement to cast him off and reiect him nor take his holy Spirit from him Cast mee not away AS if hee should haue said ô Lord howsoeuer I haue sinned grieuously yet I pray thee deale not with mee as thou didst deale with Saul that wicked man to cast me off and reiect mee from being King and Ruler of thy people Nor take thy holy Spirit from mee whereby I am enabled to do thy will By the presence or face of God is meant the loue and fauour of God and therefore Dauid intreateth the Lord that he would not thrust him cleane out of fauour and depriue him of his loue Doctr. 1 Hence we learne that it is a wonderfull and fearefull Iudgement for a man or woman to bee cast out of Gods fauour from his presence The pleasures of sinne are deere bought so as hee shall shewe no fauour to vs but his disfauour and heauy countenance it is a very heauy and dolefull case It is said of Cain that God cast him out of his presence and that was the height of Caines misery Gen. 4. so the Lord cast off Saul from being King ouer Israel As the fauour of God is life so his disfauour is present death and as in the presence of God is fulnesse of ioy and pleasure for euermore so in the want of his presence is there nothing but woe and misery yea it is a steppe to eternall death Neither is there any misery which the childe of God doth feare more then this to bee forsaken of the Lord and to bee cast out of his fauour Vse 1 Seeing it is so great and fearefull a Iudgement to bee cast out of Gods fauour and gracious presence Their madnesse discouered that make light of Gods fauour Oh what mad men bee they that make so light of Gods loue and fauour that will for the gaining of a peny or the inioying of an houres pleasure loose the loue and the fauour of God Mat. 16.26 for euer depriue themselues of his glorious presence and plunge themselues into euerlasting woe and vengeance with the deuill and his Angels Vse 2 Seeing the inioying of Gods presence is so sweete and comfortable and to bee depriued of it is so grieuous and terrible how should wee vse all meanes to get into his fauor if wee want it to keepe it if wee haue it In thy presence is fulnesse of ioy and in thy light wee shall see light And because sinne thrusts men out of Gods fauour and separates betweene God and men aboue all things take heed of sin auoid it and shun it as the bane and poyson of our soules For the better opening and vnderstanding of this verse wee must discusse two great â—nd weighty questions which being well considered will make much for the clearing of this text Two obiections The former is this when Dauid intreates the Lord not to cast him out of his presence that is his loue and fauour whether a man elected and in the fauour of GOD as Dauid iustified and sanctified may loose the loue of GOD and fall away to become a reprobate and cast-away and so finally to perish The other question is seeing Dauid praies the Lord not to take his holy Spirit from him whether the sanctified gifts and graces of Gods holy Spirit may finally and totally bee lost and taken away These questions both be defended and affirmed by the Papists and their followers who hold that a man truely elected called iustified and sanctified and in the fauour of GOD may fall away and perish Wee hold the contrary that a man once in the fauour of God elect called iustified and sanctified cannot finally perish not cleane bee bereft of the sauing graces of the holy Spirit Now because these two questions be points of great moment and on which all our happinesse and comfort doth hang and depend therefore I will stand a little to proue them by testimonies of Scripture with reasons and arguments drawne from the written word of GOD and remoue some obiections of the Papists against the certainety of our perseuerance in faith to the end First that place of Ieremy where the Lord comforts his Elect and chosen people is most pregnant for this purpose Ier. 31.3 Yea saith the Lord with an euerlasting loue haue I loued thee and therefore in mercy haue I drawne thee So that it is manifest hence whom God loues once in Christ hee loues for euer and there is not time when he can be said not to loue them For as much as hee loued his owne Ioh. 13.1 that were in the world vnto the end hee loued them Where our Sauiour CHRIST to comfort his Disciples tels them that God the father loues them that bee members of IESVS CHRIST euen vnto the end and his loue shall neuer faile them The gifts and calling of God are without repentance Rom. 11. Now then vnlesse a man will say that GOD doth repent of his calling and electing men to eternall life it must needs follow that they cannot perish whom God cals and meanes to saue and our Sauiour CHRIST saith plainely that it is impossible
repentance yet if wee finde that such hath beene our security and exceeding carelesnes that GOD leauing vs in his iust Iudgement wee haue sinned and laine in sinne a long time a yeare or two or ten yet if we can repent and truely turne to God as Dauid did we need not doubt but hee will shew vs mercy as to Dauid At what time soeuer The Lord limites no time if men doe repent truly yet if men shall deferre their repentance in hope of this that they may repent hereafter then let them take heede lest the Lord cut them off ere they be aware or else leaue them to hardnesse of heart and impenitency And there is a great difference betweene this when a man hath laine in sin and the time is past and when a man commits sinne and deferres in hope of time to come Vse 2 Heere we may see the difference betweene this life and the Life to come Here in this life the remnants of sinne as so many spots and staines in the flesh remaine euen in those which are cleansed by the bloud of CHRIST But when as the faithfull shall be glorified they shall then be vnblameable without spotte or wrinckle If wee shall now cast our eyes euen vpon the best of Gods seruants as Noah Abraham Lot Dauid Peter c. wee may easily see shame in glorie darkenesse in light follie in wifedome infidelitie in faith But when CHRIST shall appeare and we likewise appeare with him in glory wee shall be made like vnto him Here we cease not to prouoke God by reason of our sinnes which continually wee do fall into which should be vnto vs as bitter as gall or wormewood But when this corruptible shall haue put on incorruption and this mortall shall put on immortality and Death shall bee swallowed vp into victory then we shall cease to sinne and shall be as the blessed Angels in heauen Vse 3 We see that repentance is not in mans power Repentance is not in mans power but it is the speciall gift of God for if the Lord had not sent Nathan to him to awake his benummed conscience alas hee had runne on still in sinne he had laine and rotted in his sins but the Lord sends his seruant Nathan to admonish him to awake him And so the people of God acknowledge in many places of the word Conuert thou vs O Lord and we shal be conuerted Iere 31.18 2 Tim. 2. 25. Againe Instruct them with meekenes proouing if God will at any time giue them repentance that they may be saued Oh then seeing repentance is not in mans power but it is the speciall gift of God neither could Dauid turne of himselfe thogh he turned himselfe from God of himselfe What madnes then is it for men and women to deferre all till the last gaspe Saying If they may haue but three houres before death they do care for no more as though they had repeÌ„tance at command Man sins by nature â—ut caÌ„ not â—ise without grace But O thou vaine man see Dauid he fell by his owne power but could not rise by his owne power art thou better then Dauid No no vnlesse the Lord giue thee repentance thou canst neuer repent Oh then seeke at Gods hands and repent while the Lord calls and offers thee the meanes Doctr. 2 The word preached the means to beget faith and repentaÌ„ce Seeing that Dauid repented not till he was waked and rouzed vp by Nathan the Lords Prophet and Minister hence I gather that the word of God preached is the means both to beget Faith and Repentance and to increase and reuiue the same for how had Dauid gone on stil in sinne if Nathan had not humbled him by the word of God it is able to break a stony heart it is able to wound a heart of steele for what heart could be more obstinate rebellious stubborne stony and steely then was the hearts of the cruell Iewes yet by Peters Sermon Acts 2.37 they were pricked and throughly wounded and humbled Ier. 23.29 Is not the word IEHOVAH like vnto fire and like a hammer that breaketh the stone It is able to breake a stony hart which is as hard as flint I am not ashamed of the Gospel of God because I know it is the power of God to saluation to all that beleeue â—om 1.16 It is compared to a sharpe two-edged sword It is mighty in operation Hebr. 4.12 and sharper then a two-edged sword Eph. 2.1 2. It is able to giue life to those that are dead in trespasses and sinnes So then wee must acknowledge a perpetuall necessitie of the Word to beget as also to encrease in vs the graces of Faith and Sanctification which without the vse of the Word preached are subiect if not to dying yet to decreasing if not to perishing yet to diminishing And from hence it is that the Lord saith of his Vineyard his Church Esay the twenty seuen chapter and third vers I the Lord doe keepe it I will water it euery moment lest any assaile it I will keepe it night and day We see by daily experience that after our repentance and the renewing of our mindes we are subiect to stumble and to fall into sin and ready to lie long in it as men cast into a deepe and long sleepe if wee bee not awaked with the Lords Trumpet as wee may see by this present example of Dauid who was by the subtilty of Satan surprised drawne to commit two horrible sinnes Adultery and Murther and lay a long space securely in them vntill he was by the Prophet Nathan rowzed vp and recouered 2. Sam. 12. Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that wee should not stand at a stay but increase more and more till we come to the fulnesse of the perfect age of Christ Iesus Vse 1 This serues to commend vnto vs the power of the Word of GOD which is both able to kill sinners and to make them aliue againe Gods word only conuerts and puts a manifest difference betweene the word of man and the word of God all the Wisedome Learning Eloquence and wit of man is not able to saue a soule to conuert a sinner only the word of God can doe it euen the plaine and simple preaching of the word can doe it 1. Cor. 1.21 Psal 19.7 Rom. 10.14 The Law of the Lord is perfect conuerting the Soule Though nothing be more contrarie to our nature then the word of God yet it doth by Gods blessing conuert vs. Vse 2 Well then seeing Nathan is the messenger Despisers of the word must needes perish and the meanes that God vses to reclaime Dauid thus sleeping and snorting in sinne whereas the Lord could haue conuerted him without Nathans helpe we see then that those men who doe despise Nathan and the Lords Prophets and
against the childe begotten in bastardie the innocent bloud of all those of his loyall Subiects that were slaine with Vriah his sinne against his owne house and family As also his sinne against the whole Church and people of GOD laying them open to GODS iudgements for his sake But yet all these sinnes against men how great or grieuous soeuer they were hee accounteth them as nothing in comparison of his sinne against GOD and therefore saith Against thee onely haue I sinned Secondly I answer that all sinnes of what sort soeuer they be they bee great sinnes because they be against the Lawe of God And were it not for the Lawe of GOD forbidding sinne and commaunding vertue there should bee no sinne for what is sinne but the transgression of the Lawe of GOD And therefore Dauid acknowledged his sinnes were against GOD he had rebelled and transgressed his Lawe and Commandement hee had not now to doe with Vriah or any mortall man But with the iust and most righteous GOD whose holie Lawe hee had most rebelliously broken and violated for if the Lord had not forbidden men to commit Adulterie it should be no sinne and if the Lord had not said Thou shalt not kill it were then no more sinne to kill a man than to kill a dogge But seeing the Law of GOD forbiddeth it Rom. 6.23 therefore it is sinne and deserueth eternall damnation Hitherto of the sence of these words Doctr. 1 Seeing all sinne is the transgression of the Lawe of God God alone can forgiue sins whether it be immediately as the sinnes of the first Table or mediately when in sinning against our brother we doe sinne against GOD It followeth that God alone can pardon and forgiue sinne for it belongeth to him alone to pardon the fault against whom it is committed but all sinne is against GODS Lawe therefore hee alone can pardon and forgiue it And this is affirmed by the Pharisies Who can forgiue sinne but God onely Luke 5.21 No creature hath this power for he that can forgiue sinnes must be able to take away the punishment of sinne which is death hell and damnation Now then to say that a man can properly forgiue sinne is in effect to say that a man hath power ouer death and hell which can not be Vse 1 Seeing none can pardon sinne but God onely because all sin is against GOD alone no man on earth no Saint or Angell in heauen can pardon and forgiue sinnes but GOD onely This condemneth the blasphemous and cursed doctrine of the church of Rome who doe holde and teach Pope Antichrist that the Pope can as truely and as properly forgiue sinnes as God himselfe This one point of doctrine taught and held by the church of Rome doth proue their Pope to be Anti-christ euen that man of sin the Apostle speaketh of 2. Thess 2. who makes himselfe equall to God and as Almighty God can pardon sinnes so will his holinesse pardon sinne and whereas God neuer gaue any sinner pardon of sinne before they were committed and repented Horrible impietie yet the Pope can and doth giue out his pardons for a peece of money for sinnes past present yea for twentie yeares to come for treason for murther adultery yea any sinne then which what can be more blasphemous and dangerous to giue men licence to sinne and open a gappe to all manner of villany For who will be afraide to sinne if he may haue a pardon for sinne before it bee committed Vse 2 Seeing Dauid confesseth that hee had sinned against GOD alone hee doth acknowledge though all men should pardon his sinnes and wincke at it yea should seeke to flatter him being a King yet he could not be so satisfied because the sinne was against Gods Laws and Commandements and therefore hee seeketh to God for pardon God offended when our brother is iniured so when wee sinne against men offend our neighbour and brother by lying adultery murther c. yet let vs know we haue to doe with God and though all men should pardon me and winke at my sinne yet vnlesse the Lord seale my pardon it is not worth a button when great men sinne by adulterie and murther Notes by oppression and cruelty they haue their claw-backes and flatters who will smoothe and flatter them lessen and excuse their sinnes yea say all is well done but alas when the Law of God is broken vnlesse hee pardon all the flattering and soothing of men is nothing worth Vse 3 Seeing all sinne to speake properly is against God because it is the breach of his Law therefore it followeth that all the punishing of sin belongs to God he alone is the auenger of sinne Vengeance is mine saith the Lord and I will repay Rom. 12.19 Where the Apostle sheweth that all punishing and reuenging of sinne belongeth to the Lord alone because that GOD alone is the person which is wronged and iniured and not man to speake properly seeing not mans law but GODS law is violated and broken And if his Lawe were not broken no man nor any other creature should haue any cause to complaine and therefore all punishing and vengeance for sinne belongeth properly to God and vnto such whom hee shall appoint to bee his Lieutenants on earth and ministers to stand in his stead to punish sinne And therefore first this sheweth that those men do much offend who when the Law of God is broken by wicked and vngodly men can winke at their sins and will not vnsheathe the Sword put in their handes to the eud to smite the same But can suffer many great and horrible sinnes to be committed that the Lord himselfe many times is faine by the sword plague pestilence or other wayes to execute Iudgement on vngodly men sweeping them away by heapes Vse 4 This practise of Dauid condemns the common practise of the world if men doe sinne and doe some euill that is knowne to the world what doe they then They seeke to pacifie the partie offended to stay his displeasure eyther by money or by friends or by some other meanes but alas they regard not the anger of God whose Maiestie is offended and Lawe transgressed But Dauid heeere confesseth that hee had not to doe with man but with God whose most holy and righteous Lawe hee had broken and although all men would willingly haue pardoned the fault yet that could not content him till he had got the pardon of GOD sealed in the bloud of Christ Iesus So let vs though we must and may labour to be reconciled to men yet let vs looke vp higher to the hand of GOD to be reconciled vnto him to begge pardon at his hands and to be at one with him alas what shall it boote vs to get the Kings pardon Note for murder adultery theft c. if the King of heauen pardon not and doe not forgiue the same what if wee can appease the anger of man and
be in danger of the iust and seuere anger of the eternall GOD And therefore let vs goe to GOD flie to him labour for reconciliation with him Object If any doe obiect it seemeth that wrongs done to men are no sinnes and to be repented of Answere I answere That followeth not For whether the wrong be done directly against God himself all the commandements of the first Table concerne God or indirectly against God and directly against our brother as al the sinnes of the second Table concerne our brethren yet insomuch as the Lawe of GOD is broken either in the first or second Table therefore the chiefest fault wrong is against GOD himselfe yet wee are not to thinke that sinnes done against men are no sinnes but that wee are to be humbled for them because in sinning against our brother we sinne against God whose Lawe we breake and therefore wee must restore foure fold wee must be reconciled to our brother and seeke to right wrongs done vnto him Thus much of the person to whom Dauid confesseth not to any masse-priest but to GOD alone who alone was offended who alone could pardon his fault Now in the second place wee are to come vnto the thing confessed namely his particular sinnes and impieties And done this euill in thy sight In the former words I haue sinned he spake more generall in these words he points out his particular and speciall sinne And done this euill adultery and murther in thy sight Doctr. 1 Marke what is that which most wounds Dauids conscience and troubles his minde not so much feare of shame and reproach in the world nor yet feare of punishment but his sinne his vile sinne is it that wounds him that galls him that doth kill his heart and grieues his poore soule Against thee Against thee haue I sinned as if hee should haue said O my God it grieues me exceedingly and wounds my heart that euer I should be so vile to sinne against thee my gracious and mercifull God I care not for the shame of the world or feare of punishment but my sinne my sinne is that which doth wound me and gripeth mee at the heart So that our lesson is this that the childe of God that truely repents nothing more grieueth him then sin because it is sinne and breakes the Law off he is more grieued for sin then either for shame or punishment Vse Well seeing this is true repentance to be grieued for sin and that more then all other things not for feare of shame or punishment so much as because it offends a mercrifull God and louing father le ts trie our repētance art thou grieued more for sin then any thing else because it offendeth God and displeaseth him and couldest thou mourne for sinne if there were no shame nor punishment hell nor iudgement it is a certaine signe of true repentance but alas those that can weep for feare of punishment and shame of sinne many times are nothing at all grieued for sinne in regarde of God whose most holie Lawe is broken And therefore their repentance is not sound Doctr. 2 Marke how Dauid doth not onely in general acknowledge his sinne Acknowledgemēt of particular sins required but he points out his particular euill and speciall sinne of close adulterie and murder I haue done this euill this grieuous sinne in thy sight Howsoeuer I laboured to smother and hide it yet thou wast an eye-witnesse and very priuy vnto it So then hence wee may learne that in true repentance there must be acknowledgement and confession of our particular sinnes and offences that we may say I haue sinned and done this euill in thy sight lying stealing drunkennes whooredome murder c. We must come to particular and speciall sins Dauid hee acknowledgeth his particular sins of numbring the people and of matching with the vncircumcised nations 1. Chr. 21.8 Ezza 9. And thus doe the people of Israell deale in their conuersion 1. Sam. 12.19 Pray for thy seruants to the Lord that wee die not for we haue sinned in asking vs a King Besides all our other sinnes So the Apostle Paul 1. Tim. 1.13 declareth there that many things troubled him yet this especially that hee had beene a blasphemer a persecuter and an oppressor not worthy to be called an Apostle This appeareth likewise by the example of the Iewes Actes 2. As also in the conuersion of Zacheus Luke 19. who hauing been a griper and anoppressor offered to make full restitution So that wee see it is a certaine note of true repentance to be touched with the feeling of a mans particular sins committed against God Vse 1 Seeing Dauid and all the seruants of God when they haue beene truely humbled haue repented and confessed their particular sinnes vnto the Lord this shewes most men and women haue not true repentance but onely the shadow of it Alas the vilest Atheist in the world a reprobate and one that shall neuer bee saued may confesse this in a generall and confused maner we are all sinners but if we will truely repent indeede wee must looke to confesse our particular sinnes to finde them out one by one and to acknowledge them vnto the Lord with griefe and sorrow and hatred of them but alas most men and women content them selues in generall termes to confesse they bee all sinners although they know not in particular wherin they haue offended yea if they be examined in particular they thinke they do keepe all the commandements of God But we must vncase our selues vncouer our particular sinnes if we would haue God to couer them with the bright robes of Christs righteousnesse If a sicke man come to the Physition and onely tell him hee is sicke and neuer shew him his particular griefe and disease that troubleth him and the manner thereof with all the circumstances belonging to the same he can neuer looke to be cured So likewise if we come to God the Physition of our soules and say only We haue sinned we can not assure our selues of pardon Our vnknowne sinnes we must therefore confesse generally but our knowne sinnes wee must confesse particularly as the Prophet Dauid here doth And done this euill So in the first booke of the Chronicles 21. I haue sinned greatly Because I haue done this thing that is numbring of the people So that wee see it standeth vs greatly in hand euen with griefe of heart to confesse our particular sins and to giue Sentence against our selues and to pray as for life and death for the pardon of them otherwise our repentance is as it were but in shew and for fashion sake which is neuer acceptable with Almighty God Vse 2 Seeing it is necessary in true repentance to finde out our speciall sins and particular euills and impieties we see that it stands vs in hand to be throughly acquainted with the Law of God for by the knowledge of the Law comes the knowledge of sinne and that man that hath
the best insight into the Lawe of GOD hath the greatest sight of his sinne and of his misery and is most humbled and most stirred vp to seeke to God for mercy And they which haue least knowledge of the Lawe know least of their sinnes and miserie and are most prowd and least humbled neither can they truely repent For as a sicke man is then most dangerously sicke when hee hath no feeling of his sickenesse so a sinner is then in greatest misery when hee thinketh himselfe to bee no sinner Such a one is farre off from mourning and sorrowing for sinne from turning from them and returning to God Seeing he taketh himselfe to be in good case and to stand in need of no repentance And such were the Pharises in the dayes of CHRIST whom he reprooued Matth. 9.12 The whole neede not the Physition but those that are sicke I came not to call the righteous but sinners to repentance And done this euill in thy sight SInne may well be called an euill because it is the cause of all euill both in soule and body for al iudgement plague and punishmnnts be but the fruits that come of sinne sicknesse pouerty plague pestilence shame warre all iudgements be the fruits of sinne Secondly because sin doth displease God and offendeth his Maiestie therefore it is called an Euill of all euills Thirdly because this euill of sin infects heauen and earth and brings euill to all the creatures of God vnder heauen Vse Well seeing sin is an euil it displeaseth God it brings all euill and all manner of plagues and punishment yea eternall death in the world to come and seeing it infects heauen and earth with the poyson of it how should we hate abhorre sin quake at it be afraid to commit that which is the cause of all other euilles But alas though sin be a fearefull euill yea the cause of all euill yet we see men are not affaid of sin they quake not at it they shun it not yea they which doe feare fire and water the plague and pestilence yet dare bee doing and tampering with sin as if there were no euill nor danger in it but if we be wise let vs flie sin aboue all other euils whatsoeuer and in so doing if we flie this euill of sin we shal preuent many other iudgements and euills which are the fruits of sin In thy sight or before thine eyes As if Dauid should haue saide O Lord my God though I did commit adultery neuer so closely and caused Vrias secretly to be slaine yet alas I see all I did was manifest before thine eies and could not be hidden from thy sight Doctrine Men sinne before God Howsoeuer men and women sin neuer so closely secretly yet they sin before the face of the Lord euen in his eyes and vnder his nose the Lord standing by and looking on them neither distance of place nor secret corner neither darkenesse of the night nor any deuice and shift of man whatsoeuer is able to couer our sins from Gods eies Psal 139. Hebr. 4.13 there is no creature which is not manifest in his sight but all things are naked and open before his eyes with whom wee haue to do It is true indeed it is an casie matter to bleare the eyes of man to sin so closely and cunningly that no man shall know it in some secret corner in some darke night to steale lie commit adultery but although all men and Angels be ignorant yet our most secret euilles and sinnes are all naked vnto the Lords eies Vse 1 Oh that all men could be perswaded of this doctrine that we euer sin in the Lords sight when wee lie steale commit adultery then doth the Lord sees vs his fiery eies behold vs and the Lord euen then stands at our elbowes and lookes vpon vs How would this be a blessed meanes to bridle men and to restraine them from many secret and hidden sinnes What man durst be so bold and desperate to cut a purse when hee sees the Iudges eye set on him and beholdeth him And what man is so desperate that durst steale lie commit adultery if he knew that the all-seeing and piercing eyes of Almightie GOD did beholde him and looke on him This doth the Lord GOD tell the seuen Churches of Asia in euery Epistle Philip. 4. Reuel 3. I know thy workes O then let the remembrance of this make vs watchfull and wary to looke vnto all our wayes to liue as euer in Gods presence Vse 2 Here is matter of comfort and incouragement vnto the children of GOD for as the Lord sees and beholdeth all the euills and sins of men and women to iudge and to punish them al is naked to his piercing and all-seeing eyes so likewise all our good deeds and vertues are knowne and seene of God I know thy workes all thou dost both good and bad I know all Now then if the Lord do take knowledge of all our workes and sees them yea there is nothing we doe but it is manifest in his eies we know he is a bountifull God and plentifully rewards all that loue and feare him yea he will not leaue a cup of colde water without a reward O then let vs proceede and abound in good workes in knowledge faith repentance patience obedience humilitie zeale loue c. for the Lord knowes and sees all and will not let any one good work go vnrewarded Now followes the second part of the Verse containing a reason why the Prophet Dauid did thus acknowledge and confesse his sins and humbled himselfe for them namely that by this meanes hee might cleare the Lord of all iniustice and hard dealing in word or deede as if hee should haue said O Lord I confesse that seeing I haue so grieuously sinned against thee and so fowly committed euill in thy sight there is no cause why I should so much as accuse thee of the least cruelty iniustice or hard dealing with me either in thy terrible threatnings by thy seruant Nathan or thy righteous iudgement in taking away the childe conceiued in adultery for I acknowledge that I haue deserued farre more grieuous plagues and punishments for this my vile and grieuous sin And therefore by this my confession I doe cleere thee O Lord of all iniustice and cruell dealing condemne my selfe to be worthy of farre more grieuous iudgements and punishments for my sins so as all the world may see and know that thou art most iust in al thy threatnings denounced against sin and most pure and righteous in al thy iudgemēts fatherly chasticements That thou maiest be iust That is that thou maist be known iust in thy workes and all the world may see and know that there is great and iust cause of thy threatnings against sin and sinners Now what these speeches were and the iudgements threatned against Dauid looke in the second of Samuel chapter 12. verse 10. First that the Sword should neuer depart
to betray his Master but how he digested the same in the end Mat. 26.27 the Euangelist declareth when hee saw that Christ was condemned hee brought againe the thirtie peeces of siluer to the high Priests and Elders saying I haue sinned betraying the innocent bloud And this shall all men one day be sure to finde that the perishing pleasures of sin shall haue sorrow in the end that if they haue not truth in the inward affections of the heart there must needes raigne sinne and sin is but a lying vanitie and will deceiue them in the end Indeed all sin to a naturall man is delightfull and pleasant he findeth it sweete to his taste but it is as sweet meate that hath poyson mingled with it Hebr. 3.3 That howsoeuer it is sweet in the taste yet in the end bringeth death So is it with sin it doth delight in the committing thereof but in the end it turneth to the destruction of the whole man Vse 1 Heere then we may see the wofull fruit of sin which naâ—urall men make their chiefe hâ—ppinesse and felicitie They may indeed delight for a time and please the carnall desires of Naturall men but Oh alas they bring an heauy accompt and reckoning in the end So that wee may say to all naturall and carnall men whose portion is in this life as Abner said in an other case 2. Sa. 2.26 Knowest thou not that it will be bitternesse in the latter end This wee may see in Cain in Esau in Ahab in Iudas c. That hauing tasted of the bread of deceit haue had their mouthes filled with the grauell in the end For the Motions of sinne are like those locusts of the bottomlesse pit hauing faces like men Reuel 9. and their haire like the haire of women but a taile like a Scorpion which stingeth to death Vse 2 Wee learne hence what must bee the christian practise of a godly man namely to walke plainely and sincerely to be a true Israelite indeed in whom is no guile This is that which Salomon teacheth He that walketh vprighâ—ly walketh boldely but he that peruerteth his wayes shall be knowne Oh it is a gracious thing for a mâ—n Prou. 10.9 in all things to labour to keepe faith and a good conscience such a man may assure himselfe that the Lord loueth him For he loueth trueth in the inward affections But such as commit wickednesse without care or conscience shall be sure to feele the smart in the end Therefore hast thou taught me wisedome in the secret of my heart Dauids sin heinoâ—s why IN this last place the Prophet Dauid aggrauateth his sinne by that knowledge which God in mercy had bestowed vpon him namely that God had taught him heauenly wisedome by the Lawe of God whereby he knew very well what God required at his hands and how hee ought to serue and worship GOD nay that hee had taught him wisedome not after a common manner but euen by his holie Spirite had taught him wisdome in the secret of his heart in a speciall manner Because God had taught him wisedome secretly reuealing his will vnto him and therefore he confesseth that his sinne was the more hainous and grieuous for if hee had neuer beene sanctified nor truely called if he had beene ignorant and blinde in the word of God though it could not excuse him yet his sin had not beene so great but seeing he who had made so good proceeding in the seruice and worship of GOD who had taught others who was so insighted by the Spirit and beene taught in a speciall manner against knowlege against conscience and so fouly sinned against God this highly increaseth and aggrauateth his sinne Doctr. 1 Hence then learne that it is a fearfull and verie dangerous sin for anie man or woman to sinne against the knowne trueth of the word A feareful thing to sin against knowlege and Law of GOD against knowledge and conscience when as wee haue not onely knowne the will and word of GOD but beleeued it beene enlightned by the Spirit and being taught of GOD in our inward affections then against all these means to sinne and to commit iniquitie against knowledge and conscience it is a most dangerous thing this may heere appeare in Dauid who was grieuously wounded for this sinne aboue all other and felt the smart of it to humble him all the dayes of his life So Peters deniall of Christ Luke 23. chapter though it was of feare yet being against knowledge and also conscience oh it caused him to weepe bitterly and indeede sinnes of knowledge and against conscience are done with some presumption against God And therefore if euer a man be touched for them they will wound deepe and cause teares to follow Vse 1 Seeing it is so fearefull and dangerous to sin against knowledge and conscience because thereby we doe what lieth in vs to quench the Spirit to wound our consciences and it is a great steppe vnto the sin against the holy Ghost Oh then let vs in the feare of GOD take heede wee neuer giue that liberty to our owne lustes and liking as to sin against knowledge and conscience If the Diuell tempt thee to any sinne which thou knowest is condemned in the word of God as swearing lying stealing Note murther adultery c. and thy conscience telleth thee of it and checks thee for it do not commit it though thou mightest gaine a kingdome by it for that which followeth will be a farre greater losse for thou shalt lose peace of conscience and ioy in the Spirit feeling of GODS loue comfort in affliction and if GOD be not mercfull vnto thee thou shalt run on from sin to sin to a reprobate sense It is true ignorance shall excuse no man yet sinnes of ignorance are farre lesse then sins of knowledge and against conscience 1. Tim. 1.13 Paul persecuted the Church of God but it was by ignorance and therefore GOD shewed him mercy but if thou of spite and malice shalt persecute and against knowledge and the checke of thy conscience hurt and iniurie the seruants of GOD and members of Christ how canst thou euer look to finde mercy Thou knowest that GOD forbiddeth and condemneth lying swearing stealing murther adultery drunkennesse c. And if thou shalt wittingly and willingly rush into them though thou know they be forbidden thou maiest look for some fearefull iudgement of God vpon thee And therefore if thou be â—empted answer I will not yeelde It is written I may not steale lie commit adultery Matth. 4.2 c. as Christ answered the diuell Vse 2 We see that if God leaue his children they may fall dangerously into great sinnes yea against knowledge and conscience as Dauid Abraham Peter c. for of our selues we haue no power to resist the subtill temptations and assaults of the Diuell but euen as a staffe stands so long as it is stayed but when it is left
would not that men should despise such ceremonies and types of Christ as he himselfe commanded in the time of the Law and though it might seeme a vaine and needlesse thing to besprinckle them with a bunch of hyssope dipped in the blood of a beast yet seeing it was theâ— commandement of God they did not despise this ceremony being a type of the blood of Christ when they could not see with bodily eyes the blood of Christ it pleased god by such ceremonies and types to helpe their faith by sprinckling the blood of a beast to shew to them that they must be so sprinckled in their soules with the bloud of Iesus Christ Vse ObedieÌ„ce required to GODS ordinaÌ„ces Hence wee learne by the example of Dauid and all the holy Fathers Seruants of God in the time of the Lawe to vse all such sacraments and ceremonies as God commands in his word for the helping of our faith we cannot see the bloud of Christ nor touch it with our outward senses yet the Lord hath appoynted the Sacrament of Baptisme and the Supper of the Lord that in them wee might see feele touch and taste as it were the body and bloud of IEVS CHRIST And therefore all those which despise these Sacraments making little or no accompt of them shew that they despise the ordinance of God and so make light of that which is ordained for the good of their soules Doctr. 3 Marke further Christs bloud alone doth purge our sinnes Hebr. 9.9 1. Ioh. 1.7 Rev. 1.5 Iohn 1.29 1. Pet. 1.2 when that Dauid prayeth the Lord to purge him with hyssope the word signifies to purge by sacrifice euen the sacrifice of the Sonne of GOD and by his death and bloud-sheding to purge his sins away so as he confesseth there is nothing in heauen or earth that is of force to purge him from his sinnes and vncleanenesse but the blood of Christ alone It is not the bloud of bullockes lambs and goats that can wash away the least spot of sinne but onely the bloud of the immaculate Lambe Christ Iesus and to him all the Sacrifices had relation and shadowed out Iesus Christ the true Pascall Lamb vnto vs. The vse of the ceremonies vnder the Law And this was the reason why Dauid maketh mention of hyssope that God would purge him with hissope because God in the time of the Law ordained this ceremony for a confirmation of their faith and to help the people of the Iewes to the better sight and knowledge of the promised Messiah for seeing CHRIST was not yet come into the world and they could not see the worke of redemption as yet performed the Lord would leade them by these ceremonies vnto Iesus Christ the promised Messiah that they might see him as it were before their eyes for when they saw a beast slaine and the blood spilt Note then they tooke a bunch of hyssope dipt it in the blood of the beast and besprinckled them that offered the same with the bloud they were thereby taught that euen so must Iesus Christ the Sonne of GOD and promised Messiah be slaine and put to death his bloud shed for their sinnes and they must by faith as a bunch of hyssope besprinckle their soules with the blood of Christ for the pardon of their sinnes It is true indeede that the Lord hath eased vs in the time of the Gospel of all those old and ancient ceremonies neyther is it the â—ill of God that we should be clogged with the dead and needlesse Galat. 4. and beggarly rudiments and ceremonies of men which become not the simplicitie of the Gospel But yet hee hath in mercie appoynted certaine helpes and meanes to leade vs vnto Christ Iesus as the two Sacraments to help our faith for wee being as yet carnall alas wee can not beholde no more then wee see And therefore the Lord hath appoynted them as helpes to leade vs to Christ to set him before our eyes in the Water in Baptisme and Bread and Wine in the Lords Supper that so our faith should bee confirmed thereby and wee might euen see Christ Iesus before our eyes And therefore as Dauid did carefully vse such helpes and ceremonies as GOD commanded for the strengthening of their Faith so let vs bee as carefull to vse the helps that God hath left vs vnder the Gospel for the strengthening of our weake faith Purge me with hyssope The meaning of the wordâ— THe meaning is this accept of that most perfect and euerlasting sacrifice of Iesus Christ for the punishment due to my sins As if he should haue said O Lord I confesse I haue sinned exceedingly I haue bin borne in sin and haue by murder and adultery deserued to be condemned eternally and to haue the curse and punishment due to my sin to be cast vpon me but I beseech thee in mercy to accept of the death and bloudshedding of thy Sonne my Sauiour Iesus Christ for the satisfaction due to my sinnes And whereas the Iustification of a sinner in the sight of God stands on two parts first remission and pardon of sin secondly the imputation of Christs righteousnes me thinks the Prophet requires begs both these at the hands of God first to be purged or as the word signifies to purge not by washing but by sacrificing to appease the wrath and anger of God by the bloud of Christ secondly when he prayeth to be washed he desireth to be made pure and righteous not in his owne righteousnesse but only in the righteousnesse and obedience of IESVS CHRIST imputed to him and laide hold vpon by faith Doctr. 4 Seeing Dauid intreates the Lord that hee would Purge him Saluation is to bee sought for onely in Christ that is accept of the most perfect Sacrifice of Iesus Christ for the punishment due to his sins we learne that there is no Name giuen vnder Heauen whereby a man shall be saued but onely in the name of Iesus Christ 1. Iohn 1.7 1. Pet. 1.18 Reu. 1.5 it is not the bloud of Bullocks Lambs and Goates that can wash away the least spot of sin but onely the blood of the immaculate Lambe Christ IeIesus but of this before Vse 1 Hence we see the endlesse and vnspeakeable mercy of God to miserable men who when no other means could bee found no water or hearb could heale the soule of a sinner and wash him from sinne and the punishment of it but onely the precious bloud of the Sonne of GOD was content to giue his owne Sonne to death for vs Iohn 3.16 Rom. 8.32 which made Saint Iohn to admire it And if God hath not failed vs in this but could rather be content to see his only Sonne put to death and hang on the Crosse then we should perish how should be deny any smaller and lighter matterâ— vnto vs Vse 2 Beholde heere the greatnesse and heynousnesse of mans sinne which could bee purged by no creature in
of them though thou maiest remember them and thy conscience accuse thee for them as Iob and Dauid Psalme 25 who were troubled for the sinnes of their youth yet I say though thou shouldest remember them God will neuer remember them any more to Iudgement or condemnation to plague or to punish thee for them hee casts them cleane out of his minde and turnes his face from them and therfore if hee once pardon sinne hee pardons it for euer For the decree and councell of God is vnchangeable Ro. 11.29 hee alters not and therefore if once hee giue pardon for sinne he neuer reuokes it but loues to the end The gifts of God are without repentance Seeing the Lord in pardoning of sinne doth turne his face from them Vse 2 forgets them and forgiues them and will neuer speake of them nor call them to minde any more we learne hence in pardoning of wrongs and iniuries done to vs to imitate the example of God our heauenly Father to pardon them so as wee neuer call them to minde againe that wee forgiue and forget all wrongs and iniuries trample them vnder our feete But it is a common speech of many vngodly men and women if men doe them any harme they will forgiue them but they will neuer forget them and accordingly so they deale though for a time they can shew a smooth countenance and giue faire wordes yet if euer they get them in their danger they will fetch them ouer they will shew their spleene and malice and powre our all their poison But let all such take heed for how can they say Forgiue vs our trespasses as wee forgiue them that trespasse against vs and yet doe not forgiue and forget wrongs if the Lord should deale thus with vs hee should confound vs for God is prouoked of vs euery moment and we are indebted vnto him tenne thousand talents yet he is intreated of vs and he is reconciled vnto vs ought not we therefore to forgiue one another after his examle this is the reason vsed by the Apostle Paul Coloss 3.12 13. Now therefore as the Elect of God holy and beloued put on the bowels of mercy kindenesse humblenesse of mande meckenesse long suffering forbearing one an other and for giuing one another if any man haue a quarrell to another euen as Christ forgaue euen so doe yee It were wofull with vs if God were not ready to forgiue for we finde our selues ready to offend and our sinne vnpardoned is sufficient to make vs condemned The second branch of the Petition is in the end of the verse in these words And blot out all mine iniquities 2 Part of the verse THat is blot them out of thy Booke of Accompts and that Bill and Debt-booke wherein they seeme to bee written for so much the speech imports the Prophet alluding to men that keepe Bookes of Accompt wherein they write all their debts euen so the Lord hath as it were his Booke of Accompt wherein are registred all the sinnes of men women when and where and howsoeuer committed Then hence we learne that all our sinnes are knowne to God Doctr. 1 All our sinnes knowne to God he hath them all as it were written downe in a Booke of Accompt and vnlesse they be blotted out in this life they shall all one day be called ouer euen at the day of Iudgement Reuel 20. The bookes shall be opened and euery mans conscience shall bee as a Bill of Indictment to accuse and condemne him This is that which is tolde by the Prophet Ieremy chapt 17. The sinne of Iuda is written with a penne of yron and the point of a Diamond And Iob hath it Thou hast sealed vp our sinnes in a bagge By all which places it appeareth that all our sins are knowne to God as perfectly as if they were noted in a Booke and vnlesse wee repent they shall all one day bee called ouer and laide to our charge when our Bookes shall be opened Seeing all our sinnes are well knowne to GOD Vse 1 and the Lord hath them all as it were written downe in a Booke and this Booke shall one day be opened and if our sins be not blotted our before Death come and this debt be not cancelled then they shall be brought to light and wee shall be cast into prison till we haue paid the vttermost farthing Then we see it stands vs all in hand while we liue to labour to haue this Booke cancelled that our sins may be put out and all our debts crossed for if they be found vncancelled at death and the day of Iudgement if they be found then vpon Records surely then it is too late to looke for mercie and therefore it is a matter of endlesse moment which wee are all most carefully to thinke vpon that this Booke may be crosse and our sinnes cancelled that so wee be not in the great day of the Generall Iudgement called to an account for them But how might wee doe that we might haue our sinnes blotted out wee are not able to pay the debt Wee owe the Lord â—enne thousand tallents and cannot pay one penny what shall wee doe to haue the debt paied To this I answere The Lord is like a mercifull Creditour if his Debtour be not able to pay let him confesse the debt and hee will as ke him no more but will willingly pardon all So the Lord GOD seeing wee are by no meanes able of our selues to pay the debt yet if wee confesse it and desire pardon he will forgiue it And yet because he is iust as hee is mercifull therefore his Iustice should be satisfied and that is done by the meanes of Iesus CHRIST hee is become our surety he is content to take our debt on him to become pay-master and so when nothing else could doe it hee was content to suffer death euen the cursed death of the Crosse and to blot out our sinnes by his owne heart bloud So then wee see the meanes how our sinnes are blotted out namely when wee doe repent of them bewaile them be humbled for them leaue and forsake them lay hold on Iesus Christ and apply vnto vs his death and passion then by the bloud of Christ all our sinnes are done away VERSE 10 10. Create in me a cleane heart O GOD and renew a right spirit within me Dauids new Petition DAVID hauing hitherto creaued at the hands of God pardon of his sinnes doth here put vp a new petition to God namely for regeneration or the new birth that God would cast him in a new mould and make him a new man And that God would in mercie goe forward with that blessed worke of Sanctification begunne by his spirit and now interrupted by his sinnes Our reconciliation with GOD stands in two partes Namely pardon of sinne and regeneration And Dauid hauing in the former Verse prayed for grace and mercie that God would haue mercie vpon him pardon all his sinnes
thogh it cost them the losse of Gods fauour and the losse of their owne soules Let vs not deceiue our selues let vs trie our harts by this rule whether they be sanctified or not dost thou find a dislike of all sinne and an hatred of them hast thou a constant and resolute purpose no more to sin against thy God wittingly and willingly hast thou a resolute purpose by the grace of God to walke before him all thy dayes This is a signe of an vpright heart and that it is sanctified but dost thou finde no such resolution no such purpose but rather contrarie a purpose to runne on in thy olde sins thou wilt continue in them let God and men say and doe what they can in lying stealing drunkennes whordome ignorance contempt of the word c. say what thou wilt professe what thou wilt it is a cleare case thy heart is naught it is filthy not sanctified for it is impossible that a man should haue true repentance and an heart truly sanctified and to keepe a purpose to liue in his knowne sins And therefore it conuinceth all such to bee impenitent sinners and notorious hypocrites yea if they leaue many sins and yet purpose to liue in one it argueth the heart is not sanctified Marke 6. Matth. 28. Herod left many yet liued in couetousnesse Vse 2 This Doctrine may serue for the comfort of Gods children who are much grieued for their sins and infirmities when they faile come short of good duties and sometimes start aside as saith S. Iames In many things we sinne all and the iust man falls seuen times but if thou canst truly say it is against my purpose I hate the sinne I commit I condemne it I had no purpose to doe it my desire was to please GOD then thou maiest haue comfort thy heart is sound God wil not condemne thee for it Mal. 3.17 The Lord will spare his children as a father his only sonne A child is going to Schoole and his purpose is so to doe in the way he fals into some company and staies there too long and playes the truant but it is against his purpose euen so the childe of God purposeth to serue God and to please him in all things hath no purpose to sinne but by some temptation of the Diuell or allurement of the world hee is ouertaken I do the euil I would not Rom. 7. I cannot doe the good I would but I delight in the Law of God concerning the inner man This is Pauls comfort and this is the comfort of all Gods children if they can truly say I doe the euill I would not I delight in the law of God that GOD will accept the will for the deede Renue or refresh a right spirit in mee AS if the should haue said O Lord I haue by my sins dimmed thy graces in me yea euen quenched and extinguished them and almost put them cleane out but Lord I beseech thee renue thy graces in me Refresh them Euen as we see a lamp when all the oyle is spent it winkes and is almost extinguished till it bee renued and refreshed with oyle then it burneth againe and giues light Doctr. 5 Hence we learne what is the cursed nature of sin Sin quenches grace as water doth fire and the great power of it namely it is as a poole of water cast on the fire which if it do not quench and extinguish and put out all yet it greatly allayes the heat of it Euen so the graces of GODS spirit in his children alas they be but weake and small but sinne is as a poole of colde water to quench the heat and comfort of them Dauid was wont to delight in Gods seruice to be forward thereunto but sinne did so coole him that he could haue little ioy in it now Demas was forward a while but the world choked him so that he left Christ and Christ biddes the Church of Sardy to be awake and to strengthen the things that are ready to die in them and the Laodiceans grew neither hote nor cold by reason of their pride carnall securitie Reuel 3.3 Reuel 2. so is the church of Ephesus reprooued for that shee had lost her first loue So the Apostle S. Iames resembleth and compareth sin to Childe-bearing for the fruitefulnesse of it Iames 1.15 Lust when it hath conceiued it bringeth foorth sinne and sinne when it is finished it bringeth foarth death 1. Cor. 5.6 Likewise it is compared to leauen that leaueneth the whole lumpe and therefore no maruell though it proceed by little and little from one degree to an other Vse 1 When we see some men who haue been forward haue taken delight in good things now grow cold and lose their first loue this is a flat signe that some sin or other hath stole vpon them they either fall in loue with the world delights plesures profits preferments or else securitie possesse their soules pride idlenes slouth security couetousnes plesure some sin or other hath bewitched them and therfore let all such as find thēselues thus decaying in grace faith cōfort care and conscience let them suspect themselues and think all is not well let them search and find the cause of their decay and it is sinne some sin or other hath crept vpon them Vse 2 How should this make vs afraide of sin seeing it hath so woful effects which is to quench the comfort and graces of Gods holy Spirit in vs it blindes our eyes that we cannot see what is good and euill it hardeneth the heart that a man can not relent and mourne for his sins and bee moued with Gods iudgements it bringeth a decay eclipse of Gods graces men are afraid to doe any thing that might hinder their health or wealth how much more the health and happines of their soules Let vs therefore alwayes keepe a diligent watch ouer our soules let vs seeke to cut off all occasions to euill and indeuour to stop the first beginning for the more sin groweth to an head the more the spirit of God is quenched the worke of grace is diminished and the assurance of our comfort is weakened and lessened Vse 3 When we find any decay in loue zeale faith knowledge repentance obedience c. O then let vs labour to be renued to recouer our former estate againe Reuel 2.1 2. Tim. 1.5 Doe thy first workes againe awake and strengthen the things ready to die Stirre vp euen as a sparke of fire in ashes blow it vp so must we vse all means whereby we may haue the worke of grace renued in vs. Meanes for the increase of grace 1 We must attend vpon the word of God preached for as that is the meanes to beget faith so it is to encrease it and renue it 2 Wee must reade and meditate much call our liues to account and be sory for our decayes and labour to repaire them euen as a ship when it leakes
1.5 6 Hebr. 11.6 for hee that wauers can haue no hope to obtaine at Gods hand Whosoeuer doubteth whether God will grant his requests or not can neuer pray for any thing earnestly and effectually This our Sauior teacheth Mar. 11.24 Whatsoeuer yee desire when ye pray Beleeue that ye shall haue it and it shall bee done vnto you And none can haue this assurance that GOD is ready to heare them and to grant their requests but onely the faithfull who haue first this assurance that their sinnes are pradoned and that they are reconciled vnto God in Christ Iesus Vse 1 How should this mooue vs all to labour to get sauing faith that so we might pray in faith and obtaine our requests pardon of sins wisedome the gifts of Gods spirit c. for hee that comes in vnbeliefe can looke for no mercy at Gods hands and therefore the prayer of many vnbeleeuers ignorant soules alas they be but babblings and can doe no good O then let vs labour to bee able to say my God giue mee this or that Vse 2 This must teach vs to moderate our desires and take heede we aske not any thing that is not warranted by the word for vnles it be warranted by the word wee cannot haue anie assurance hee will heare vs for there is no faith without the word and therefore when wee shall aske things at our lust and pleasure it is iust with Almightie GOD not to heare vs. Doctr. 6 When Dauid calles the Lord Praise of our saluation properly belongs to God Ro. 6. vlt. My God and the God of my saluation He acknowledgeth that saluation pardon of his sinnes life and all good things come from God and are his gracious gifts in Christ It is hee who at the first gaue vs life when wee were starke dead in trespasses and sinnes It is he againe that keepes our soules in life If we fall hee rayseth vs vp when wee wander he recalleth vs from iudgements past present and to come hee hath doth and will deliuer vs so that hee may well be called The God of our Saluation Vse 1 Let vs then acknowledge this that al the good things we inioy the fauour of God pardon of our sinnes iustification sanctification redemption c. all these are the free mercie and gifts of GOD in CHRIST and then wee shall learne to depend on GOD for the comfort of this life for if we know God hath giuen vs Christ and deliuered vs from sinne death and hell how then can hee deny vs the lesser things for this life Rom. 8.32 Vse 2 Seeing saluation is the gift of God we see that the Doctrine of the Papists is erronious who teach men that they may merite saluation and mercy at Gods hand pardon of sin saluation and life eternall Dauid acknowledgeth it to be the free gift of God Rom. 6. Dan. 9. Iob 42.6 Ephes 2. and therefore let vs abhorre their doctrine and our goodnesse or worthinesse and acknowledge that all wee may enjoy for saluation it is the free and vnderserued fauour of God in Christ Iesus Dauid hee felt now the heauie weight of Gods anger which pressed him downe exceedingly and brake his heart yet withall hee felt the mercie of God which made him bolde to goe to God for pardon so that hee could call him my GOD. Wherein we may note the difference of Gods children from infidells that haue no faith the child of God although he be touched at the quicke with the feeling of Gods displeasure yet he can by faith goe to his father and make his moane vnto him But a wicked man that hath no faith in Christ Note hee conceiueth nothing but GODS anger and iudgement and therefore flies from him and cannot giue one rap at Gods mercie seate cannot for his life cry My God and my Father but is faine to run from GOD and so in time to dispaire as Caine and Iudas And my tongue shall sing of thy righteousnesse THese wordes containe in them the reason of his request as if he should say If thou shalt O Lord pardon my sinne and in mercie deliuer me from the curse and punishment due to me for them my tongue shall be a Preacher and publisher of thy mercie vnto others And my tongue shall sing of thy righteousnesse By righteousnesse is not meant here the iustice of God whereby he takes vengeance for sinne but by righteousnesse is meant the mercifull dealing of God in keeping promise with all repentant sinners in pardoning and remitting their sinnes and receiuing them to mercy Doctr. 7 It is impossible for any man or woman Gods mercies must vntie our tongues to praise him Luke 22. 1. Chro. 19 Acts 11.18 1. The 2.19 who haue truly tasted of Gods mercy in CHRIST for life and saluation to keepe it in as it shall not breake foorth and appeare but he that hath his hart affected with Gods mercie in CHRIST it will vntie his tongue to speake of it and to praise God for it As it is not possible to keepe fire so close but it will smoke and flame in time so the feeling of Gods loue can not but break out and appeare to the good of others Wel by the rule of this doctrine wee may see that very few haue their hearts affected with the mercie of God in Christ Luke 17. because they seldome or neuer take occasion to speak of it and to prayse God for it The poore Leaper finding himselfe to be cleansed came to praise God for it and Naaman would giue Elisha a reward but our hearts haue no comfort in it therefore we open not our hearts to praise God And my tongue MArke how Dauid speakes that as in heart he will blesse God so in words hee will praise him Doctr. 2 Of all the partes of mans bodie the tongue serueth to honour GOD and to praise him that serueth to vnfolde the truth of God to blesse him to praise him and to instruct others Iames 3. Vse 1 Well seeing that God hath of all members of the bodie ordayned the tongue to be that member whereby we shall honour and praise him let vs gouerne our tongue so as it may serue to open his will to praise and blesse him to speake of his wonderous woorkes let vs vse it well in prayer in speaking of Gods mercie and iudgement to instruct others and in any case let vs set a watch before our mouthes that we sinne not in speeches Iames 3. If any man sinne not in his tongue he is a perfect man Of thy righteousnesse Doctr. 8 HE calles Gods faithfulnes and truth in keeping promise to repentant sinners His righteousnesse Gods rightteousnes what wherein note a wonderfull comfort to all repentant sinners that GOD auoucheth he should be vniust Note and vnrighteous if hee should not giue them mercie and pardon when they repent seeing hee hath tied himselfe by hiâ— promise so as if he should not shew
them mercy he should be vniust and deny himselfe and be no God Vse Well then let this prouoke euerie man to repent and turne to God for if thou doest bewaile thy sinnes and begge pardon thou maiest chalenge it at Gods hands vrge him with his promise and hee can no more denie thee mercy then hee can deny himselfe for he should not be iust in his promise if he should not pardon repentant sinners And this me thinks should be a wonderfull inducement to moue all sinners to repent seeing the Lord is true of his word and can nor deny thee mercie vnlesse hee should deny himselfe and so be vniust which is impossible for hee is true of his word VERSE 15. 15. Open thou my Lippes O Lord and my Mouth shall shew forth thy praise DAuid hauing sundrie â—mes prayed and preferred many requests to God for grace and mercie for pardon of his sins in the 13.14 verses he vseth a reason drawne frorn his thankefulnesse which he will shew vnto God in laboring to set forth his glory in beeing a faithfull and zealous Preacher of Gods mercie vnto other to draw them to God But heere in this 15. verse Dauid finding and feeling his mouth as it were stopped and his lippes tied vp by reason of his sins the feeling of Gods anger intreateth him to open his lips againe and to giue him matter of praise and thankesgiuing Open thou my lippes Sence of the words AS if hee should say O Lord I confesse that my sinnes and the great griefe I haue conceiued for them by the sence and feeling of thy displeasure hath stopped my mouth so as I am not able to preach thy mercie and to praise thee as I desire Now then I beseech thee Lord. to take from me that sorrow and extremity of grief pardoning my sins and receiuing me into fauour that I may haue matter ministred vnto mee to praise thy name for the pardon of my sins deliuer me from thy wrath and eternall damnation Doctr. 1 So long as the conscience doth accuse for sin Sin takes away the vse of the tong that man cannot speake as hee should and men are not assured of Gods loue in Christ poore soules they can not so much as once open their mouthes and moue their tongues and lippes to praise GOD with any sound comfort For how can a condemned man doe this that can find nothing but hell in his conscience and trouble of minde No the sin and griefe for sin and feare of Gods wrath will stoppe the mouth Let any man take triall of his owne heart and hee shall finde this true by his owne experience that the guiltinesse of sin and accusation of conscience for feare of Gods anger will stoppe a mans mouth so as hee shall not bee able to open his mouth with comfort to praise God Yea though a man bee elected called sanctified the deare childe of God a sound Christian yet when he shal fall into sinne adultery murder c. when the poore conscience is now vpon the racke he shall feele a hell for the present he shall find his mouth stopped so as where be could before praise God thankefully and comfortably and call on his name yea hee would be a meanes to stirre on others yet after the committing of sinne and accusing of conscience he shall find his lippes tied vp and his mouth stopped for the present time no power nor will to praise God No but this will sound often and lowd in thy eares Psal 50. What hast thou to do to declare my ordinance and to take my Name into thy mouth So that a poore sinner in distresse and feeling the conscience to accuse for some sinne and fearing Gods displeasure shall feare euen to name and mention the name of God Vse 1 Seeing this is the wofull and bitter fruit of sinne against knowledge and conscience euen to stoppe our mouthes and to tie vp our tongues so as we shall not be able once to open our lips to praise God with comfort How should this make vs exceeding afraid of sin to commit it to be afraid of offending God wounding our consciences so as we shall not dare to name the name of God Wee see they which be neare to the King or great persons if they know any thing that doth offend them so as they shall not indure in their presence they shall be carefull to shun and auoyd it Well sinne is of that nature that it will make vs afraide once to name the named God and ashamed to come before him and quake to call vpon him Vse 2 If thou canst now call vpon God with comfort and praise him cheerefully with peace of Conscience Oh make much of it and take heed of sinne and disobedience for that will be a meanes to stop the mouth of thy conscience and make thee that thou shalt not bee able to open thy lips to praise the Lord. Vse 3 Wee see heere that all the praises that wicked men offer vnto GOD they bee but as desperate songs of a condemned man as if one arraigned and condemned of treason should sing and make himselfe merry when he is at deaths dore it is but mad mirth Is any man merry Iames 4. let him sing Psalmes Is any man sad let him pray So then seeing wicked men liue in sin in danger of Gods vengeance hell damnation it were better for them to weepe and â—ring their hands as Howle and weepe yee rich men Iames 4.9 So if wicked men knew all and saw Gods vengeance hanging ouer them hell fire gaping for them and the deuill leading them blind-fold to the place of perdition they would change all their mirth into lamentation and mourning for so long as thou liuest in sinne without assurance of GODS mercy in CHRIST alas thou hast no power to open thy lips or to moue thy tongue to praise God Doctr. 2 If Dauid could not of himselfe open his lips to praise God No ability in man to performe any good but the Lord must vnlocke them by the key of the Spirit and put his finger into his mouth and say Ephata Hence we learne that it is not in the power of man to keep the Law of God to merit heauen and saluation by his owne goodnesse and merites for if a man haue not this power so much as to open his lips how much lesse to performe the whole Law and so to merit heauen and saluation No a man cannot of himselfe thinke a good thought but the Lord must worke both will and deed Vse 1 It serues to pull downe the pride of mans heart for by nature we are giuen to think well of our selues to admire our owne goodnesse and worthinesse our owne gifts as though we could do great matters and yet alas fooles that wee be we are not able to open our lips but by the help of God but if God haue giuen thee any gift or power to doe or