all men do by nature that when sin is committed done and past they shall neuer be called to account for the same But alas no length of time can we are sin away if it bee not taken away by true and vnfained Repentance Yea the sinnes of our youth which many yeares agoe wee haue committed if now in time we do not repent and stop the mouth of the same shall stand vp as new and fresh against vs as the first houre we committed them Oh that we could be wise to thinke vpon these things Our selues waxe old our bodies are declining to the graue and will we take no paines to weare away our sinnes but to let them stand in their strength against vs This weare a great folly Let men therfore thinke of this betimes there is no going to Heauen with dry eyes or beds of downe Now if this poore worke of mine may finde entertainment with thee I shall so much the more be encouraged to take paines in this kinde vpon other places of Scripture as vpon the first Psalme which thou maist shortly expect And withall may helpe thee forward to this necessary duty of Repentance I haue thē my desire giue the praise to him from whom all good commeth who worketh in vs both the will the deed to whom be praise and honour for euer and euer AMEN Thine in the Lord Iesus SAMVEL SMITH The Table of the principall Doctrines briefly handled in this Booke Out of the Title of the Psalme Page 1. 2. 3. Doct. 1. Singing of Psalmes an ancient practise in the Church of God page 6. Doct. 2. A Childe of God may fall after hee is effectually called Page 16. Doct. 3. The word preached the ordinary meanes to beget Faith and Repentance page 21. Doct. 4. A fearful thing to liue in sin without repentance pag. 25. Doct. 5. Ministers must reproue the greatest personages pag. 30. Doct. 6. Men must bee charged with their speciall sins pag. 38. Doct. 7. Chaste speech taught of God page 42. Doct. 8. The godly respect more the glory of God then their owne credit page 44. Doct. 9. The strongest may fall page 46. VERSE I. Doct. 1. Sight of sin the first step to repentance page 52. Doct. 2. Sorrow for sinne note of a godly man page 58. Doct. 3. Mercie is chiefly to bee sought for page 61. Doct. 4. God alone is to be prayed vnto page 66. Doct. 5. Experience of former fauour assureth of future page 71 Doct. 6. The mercy of God emboldens sinners to come vnto him Page 74. Doct. 7. Gods mercy mans merit page 79. Doct. 8. The nature of sin p. 83 Doct. 9. God a God of mercie Page 85. Doct. 10. The Lord keepes a book of all our sinnes page 89. VERSE 2. Doct. 1. A wounded conscience can finde no rest but onely in Christ page 98 Doct. 2. Difference betwixt the sorrow of the godly and the wicked page 102 Doct. 3. Sinne defiles a Man page 106 Doct. 4. Hard matter to be clensed from the pollution of sin p. 110 Doct. 5. Bloud of Christ alone doth wash away sinne page 114. VEERS 3. Doct. 1. Confession euer goes before remission pag. 120 Doct. 2. An accusing conscience the meanes to bring men to repentance pag. 141 Doct. 3. Necessary duty to call our sins to account pag. 139. Doct. 4. Sinne once knowne doth euer accuse till it be pardoned pag. 145 Doct. 5. Sinne neuer goes alone pag. 149 VERSE 4. Doct. 1. A mans sins are open before God pag. 155 Doct. 2. What sorrow it is that accompanies repentance pag. 160 Doct. 3. Note of a penitent person not to excuse his sin pag. 166 Doct. 4. God alone can forgiue sinnes pag. 171 Doct. 5. Acknowledgement of partitular sinnes required in true repentance pag. 180 Doct. 6. Men sin before God p. 187 Doct. 7. The Lord maketh good vse of our consciences pag. 191 Doct. 8. God is euer iust in his iudgements pag. 195. 202 VERSE 5. Doct. 1. A man doth neuer truely repent till hee come to know his owne nature pag. 210 Doct. 2. No man is borne by nature the child of God pag. 211 Doct. 3. Godly parents beget sinfull children pag. 217 VERSE 6. Doct. 1. True knowledge of God workes true humility pag. 224 Doct. 2. A sanctified heart the greatest blessing of God p. 231 Doct. 3. Sinne is but a lying vanity pag. 233 Doct. 4. A fearefull thing to sin against knowledge pag. 237 Doct. 5. Heauenly wisedome the gift of Gods spirit pag. 244 VERSE 7. Doct. 1. Pardon of sin the greatest mercy pag. 249 Doct. 2. Sin is infectious pag. 253 Doct. 3. The ceremonies vnder the law were but to lead vs to Christ pag. 255 Doct 4. Christs bloud alone doth purge our sinnes pag. 256 Doct. 5. Situation to be sought for onely in Christ pag. 260 Doct. 6. Sin defiles a man p. 265 Doct. 7. Naturall men their estate Described pag. 269 VERSE 8. Doct. 1. Assurance of the pardon of sins may be attained pag. 282 Doct. 2. Mans testimony of the remission of sins is nothing without the testimony of Gods spirit pag. 285 Doct. 3. Ministery of the word meanes whereby God conueyes comfort to his children pag. 290 Doct. 4. Where sin is not pardoned there can be no true ioy pag. 295 Doct. 5. No sorrow in the godly like the sorrow for sin pag. 300 Doct. 6. There is no respect of persons with God pag. 303 Doct. 7. Pardon of sinne brings true ioy pag. 304 VERSE 9. Doct. 1. Gods anger most fearefull to the godly pag. 310 Doct. 2. Manner of Gods pardoning sinne pag. 317 Doct. 3. All our sins are knowne to God pag. 321 VERSE 10. Doct. 1. Iustification and Sanctification go together pag. 326 Doct. Repentance a new creation pag. 329 Doct. 3. True sanctification is neuer in part pag. 333 Doct. 4. God is the Author of sanctification pag. 338 Doct. 5. Sinne hinders the worke of sanctification pag. 341 Doct. 6. Child of God not alwayes at one stay pag. 348 Doct. 7. A purpose not to sin mark of a sanctified heart pag. 351 Doct. 8. Sinne quenches grace as water fire pag. 355 VERSE 11. Doct. 1. The pleasures of sinne are deere bought pag. 262 Doct. The Iudgements of God vpon other cause the godly to feare pag. 378 Doct. 3. Sin takes away the fecling of Gods fauor for a time pag. 379 VERSE 12. Doct. 1. Fruit of sinne described pag. 390 Doct. 2. Fauour of God is a Christians chiefest ioy pag. 393 Doct. 3. State of Gods children not alwayes alike pag. 398 Doct. 4. Pardon of sinne the soundest ioy pag. 401 Doct. 5. Man weake being left to himselfe pag. 406. VERSE 13. Doct. 1. The goodnesse of God towards our selues must bee made knowne pag. 411 Doct. 2. Thankfulnesse a necessary duty pag 414 Doct. 3. Fruit of faith to seeke the good of others pag. 417 Doct. 4. What Doctrine Ministers must teach pag. 420 Doct. 5. Ignorant are to
a vertue of faith to doubt of GODS loue Rom. 8.38 Iob 13.15 19 25. Psal 125.1 but how did Paul doubt when he saith I am fully perswaded c. Alas how dares a vile sinner not iustified nor assured of GODS loue and the pardon of his sinnes how dares he come to call on God and make his prayer vnto him dares a traitour come to his King speake vnto him not hauing his pardon Well this Doctrine of doubting it is a racke for wounded consciences and torments afflicted soules when they can not tell whether God loueth or hateth them nor know not that their sinnes be pardoned Vse 2 And therefore that religion which teacheth doubtings and pronounceth them accursed who â—old that a man may be assâ—red of saluation we accurse it as a Doctrine enemie to faith and saluation And indeed it is strange to see that whereas they teach a man is able to fulfil the whole law of GOD and by his workes to merit eternall life yet they accurse him if hee say hee is sure to be saued so directly doth one point of their false Doctrine impugne another Indeede it is no maruâ—ll though their religion can yeelde no comfort for certainety of saluation seeing they draw men from off the foundation Christ Iesus in whom only it is promised that we shall find rest for our soules Seeing Dauid prayes for this assurance of Gods loue to bee assured of the pardon of his sinnes by his spirit and that vpon his true repentance This shewes that the confidence that most men haue is a fond presumption and securitie They would not doubt of GODS loue for all the world they beleeued euer since they were borne and thus they brag of their strong faith but they deceiue themselues for till a man do repent turne to GOD beleeue in Christ be a new creature hee can haue no assurance of Gods loue or pardon of his sinnes Let all true Christians examine themselues whether they feele and finde this blessed assurance and perswasion of Gods loue and the pardon of their sinnes if thou hast it make much of it loose it not If thou want it vse all meanes giue all diligence to get it repent turne to God begge mercy and pardon for thy sinnes embrace Iesus Christ beleeue in him that thou mayest bee assured and neuer be at rest till thou canst say I am perswaded of Gods loue in Christ Iesus I know my Redeemer liueth I am perswaded I am the childe of God else a man can haue no ioy peace nor comfort Doctr. 2 Though Nathan had told him his sins were forgiuen Mans testimony of the remission of sins is nothing without the testimonie of Gods spirit yet Dauid could not be assured till he felt the inward assurance and certificate of Gods spirit to perswade and witnes the loue of GOD vnto him for the pardon of his sinnes Hence we learne that it is not the testimony of all men Angels that can assure vs in our soules of Gods loue and pardon of our sins without the inward speciall certificate and perswasion of Gods Spirit who is called the Spirit of Adoption Ro. 8.15.16 because he doth reueale yea perswade and assure our soules that we be adopted If Peter Paul Nathan yea al the world nay if an Angell from heauen should tell me I am the childe of God Note yet vnlesse God doe farther certifie my conscience inwardly by his Spirit I should not be assured but doubt stil euen as Dauid did in this place although Nathan had said Thy sinnes are for giuen yet Dauid could not bee assured vntill he had the inward and comfortable perswasion of Gods holy Spirit Men cannot know the secret councell of God they may deceiue and be deceiued but the Spirit of Gods knowes all things and the Apostle saith 1. Cor. 1.10 Ro. 8.15 16 Ye haue not receiued the Spirit of bondage to feare againe But ye haue receiued the Spirit of Adoption whereby yee crie Abba Father The same Spirit beareth witnesse to our spirit that we are the children of God Galat. 4.6 2. Cor. 1.22 And because ye are sonnes therefore GOD hath sent foorth the Spirit of his Sonne into your hearts whereby we cry Abba Father Againe God the Father hath sealed vs and put into our hearts the earnest of his Spirit So that you see it is the proper worke of the Spirit to assure our harts and consciences of Gods loue and the pardon of our sinnes and without this inward certificate and assurance of the Spirit all the testimonies of men and Angells can not assure our consciences Vse Well then seeing that there can be no assurance in a mans conscience of the pardon of sinne and life eternall but by the inward certificate and testimony of Gods Spirit let vs pray for this labour to find and feele our hearts perswaded and assured inwardly by the holy Ghost of the pardon of our sins and the loue of GOD in Christ 2. Cor. 13.5 Proue your selues whether yee be in the faith And because men are deceiued generally with a fond presumption and foolish opinion that they be the children of God and shal be saued and this carnall presumption is more common then true sauing faith Markes of Gods Spirit I will shew how we may know this testimony and certificate of Gods Spirit when it is in our consciences First the Spirit of God assures no man of the pardon of his sinnes That Man repents of his sinnes but such as be humbled for them repent of them leaue and forsake them become new creatures and walke in newnesse of life and therfore if thou liue in sinne be not humbled for them nor bewaile them hast a purpose to liue still in thy sinnes ignorance lying swearing couetousnes vncleanenes c. Thou canst haue no assurance of Gods loue and this perswasion of thine if thou hast any it is meere presumption for where men doe not repent and turne vnto God and amend their liues there is no faith neither is the Spirit of God in them and therefore they can not bee assured of GODS loue and mercie Secondly Is perswaded of the Spirit the spirit of Adoption doth not onely tell a man that hee is the child of God but doth by sundry arguments and reasons perswade the childe of God that hee is elect that God loues him and that his sinnes be pardoned but wicked men haue no such perswasion in their hearts onely they haue a fond opinion and conceit which is no good ground neither did the Spirit of GOD euer perswade their hearts thereunto We shall know the testimony of Gods Spirit The effects will appeare that it is sure and sound by the fruits and effects of it for if the Spirit of God do truly testifie the loue of God for the pardon of our sinnes and life eternall then it will follow that we shall hate our sins loathe abhorre them because they grieue
be taught the wayes of God pag. 423 Doct. 6. Conuersion of a sinner is Gods worke pag. 426 VERSE 14. Doct. 1. Murder a haynous sinne pag. 431 Doct. 2. God hath mercy for such as seeke mercy pag. 436 Doct. 3. Punishment of sin should keepe vs from sinning pag. 438 Doct. 4. Note of a true penitent to aggrauate sinne pag. 443 Doct. 5. Faith required in prayer pag. 444 Doct. 6. Praise of our saluation properly belongs to God p. 446 Doct. 7. Gods mercies must vn-tye our tongues to praise him p. 459 Doct. 8. God should not be righteous if he should not pardon sinne pag. 461 VERSE 15. Doct. 1. Sin takes away the vse of the tongue that Man cannot speake as he should pag. 464 Doct. 2. No ability in man to performe any good pag. 468 Doct. 3. Thanksgiuing a necessarie dutie pag. 470 VERSE 16 Doct. 1. A mans person must first bee approued before his sacrifice accepted pag. 480 Doct. 2. A man may performe a good duty and yet sinne in the manner of doing it pag. 482 Doct. 3. Popish Sacrifices abhominable pag. 484 Doct. 4. Christ an end of all other Sacrifices pag. 486 VERSE 17. Doct. 1. Broken heart most rare thing to be found pag. 490 Doct. 2 God doth highly esteeme of a broken heart pag. 495 VERSE 18. Doct. 1. Prayer the chiefest refuge in time of danger pag. 499 Doct. 2. Prayer for the Church a necessary duty pag. 504 Doct. 3. Liberty of preaching one of Gods fauours pag. 508 Doct. 4. Faith must not rest vpon the merites of another pag. 512 Doct. 5. Sinnes of the Magistrate prouoke Gods anger highly pag. 515 Doct. 6. Penitent will seeke to build vp that which before hee had pulled downe pag. 517 Doct. 7. A man cannot pray vntill he repent pag. 518 VERSE 19. Doct. 1. What be those Sacrifices that God doth accept of p. 523 Doct. 2. Solemne vowes a Christian duty pag. 527 Doct. 3. Publick thanksgiuing after deliuerance required p. 531 The Contents PSALME 51. To him that excelleth A Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Bershaba 1 HAVE mercy vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away my iniquities 2 Wash me throughly from my wickednesse and cleanse mee from my sinne 3 For I know my iniquities and my sinne is euer before me 4 Against thee Against thee onely haue I sinned and done euill in thy sight that thou maist be iust when thou speakest and pure when thou iudgest 5. Behold I was borne in iniquity and in sinne hath my mother conceiued me 6 Behold thou louest truth in the inward affection therefore hast thou taught me wisedome secretly 7 Purge me with hyssop and I shall be cleane wash me and I shall be whiter then snow 8 Make mee to heare of ioy and gladnesse that the bones which thou hast broken may reioyce 9 Hide thy face from my sinnes and put away all my iniquities 10 Create in me a cleane heart O God and renue a right Spirit within me 11 Cast me not away from thy presence and take not thy holy Spirit from me 12 Restore me to the ioy of thy saluation and stablish me with thy free Spirit 13 Then shall I teach thy wayes vnto the wicked and sinners shall be conuerted vnto thee 14 Deliuer me from bloud O God which art the God of my saluation and my tongue shall sing ioyfully of thy righteousnesse 15 Open thou my lips O Lord and my mouth shall shew forth thy praise 16 For thou desirest no sacrifice though I would giue it thou delightest not in burnt-offerings 17 The Sacrifices of God are a contrite spirit a contrite and a broken heart O God thou wilt not despise 18 Bee fauourable vnto Zyon for thy good pleasure build vp the wals of Ierusalem 19 Then shalt thou accept the sacrifices of righteousnesse euen the burnt-offering and oblation Then shall they offer Calues vpon thine Altar A plaine and familiar Exposition vpon the 51. Psalme First preached and now published for the benefit of Gods Church Psalme 51. THE TEXT To him that excelleth a Psalme of Dauid when the Prophet Nathan came vnto him after hee had gone in to Bershaba COncerning the Book of the Psalmes it is an Epitome of the whole Scriptures teaching vs what we are to beleeue and doe both to God and man In which as in a glasse we may clearely behold the nature of GOD his wisedome goodnesse and mercy towardes his Church and Children As also most notable spectacles of his fearefull wrath vengeance against the wicked and vngodly If men would pray vnto God and craue for any mercy and blessing at his hands heere bee excellent platformes of true hearty and earnest prayers If men would giue thankes for blessings receiued for iudgemēts escaped or for Deliuerance from wicked and vngodly men here be worthy examples and directions If men would finde comfort in temptations troubles and afflictions and learne with patience to beare them There is no part of the Bible more sweete and comfortable And therefore it should be our delight and study and wee ought to spend the more time in reading and in the meditation of so excellent and worthy a Booke according to that of our Sauiour Ioh. 5.39 Search the Scriptures Because that will bring a man to true happinesse in the end namely to know God to be his God to know Iesus Christ to know himselfe and to direct him in that narrow Path that shall leade vnto life I thought good to speake of this Psalme because it containeth in it a most worthy example of true and vnfained repentance without which there is not nor can be any pardon of sinne Except yee repent Luke 13.5 The argument of the Psalm ye shall all perish Now it containeth a famous and most worthy example of repentance if you either regard the Person who was a renowned and glorious King of Israel a holy Prophet of God yea a man after Gods owne heart Againe in the matter of the psalme and of his repentance you shall see a spectacle of many most great and grieuous sins committed by Dauid wherein we may see the great frailetie and weakenes of Gods children which may teach vs to pray vnto the Lord for the spirit of corroboration on for if Dauid fell whither shall we fall if God do but a litle leaue vs to our selues And howsoeuer by the speciall mercy of God towardes Dauid this sin of his preuailed not to his eternall condemnation yet wee see what terrour of conscience and griefe of heart he sustained before hee could bee assured of his former comfort And this shal all flesh find that the pleasures of sinne for a season heere will bring with them sorrow in the end As for the repentance of Dauid we shall see it is most excellent and admirable for hee doth freely and frankly confesse his sinnes and is
shun sinne and the occasions of sinne for seldome shall a man fall into that sinne which he doth truely feare to commit Vse 4 As wee are to feare our owne weakenes so wee must intreate the Lord that he would neuer leaue vs to our selues but that hee would giue vs his stable and constant spirit or as Paul praies for That God would strengthen vs by his spirit in the inner man that wee might not onelie beginne well but continue by constant perseuerance in obedience all our dayes for if the Lord leaue vs alas we shal easily fall flat to the ground euen as a staffe in a mans hand so long as it is stayed it stands but if it be left alone it falls to the ground so it is with vs and therefore let vs not presume of our owne strength or power but suspect it and pray to God to renue his constant and stable spirit in vs. Vse 5 Heere is matter of great comfort to the children of GOD that fall of weaknes and infirmitie into the same sinnne after repentance and such is the deapth of Sathans temptations that hee tells them that the children of God fall not into the same sinne againe after their repentance if they do he then telleth them that there is no place for a second repentance but this is false for the promises of God are without limitation of times or consideration of sinnes or respect of persons hee will receiue to mercie all repentant sinners whether their sinnes be committed before or after repentance whether once or often so that they renue their repentance according as they haue sinned anew This pardon Christ himselfe publisheth Matthew chap. 11. Come vnto me all yee that are wearie and are heauie laden and I will refresh you Yea the Lord enjoyneth vs sinnefull men Luke 17. To forgiue our brother seuentie times seuen times if he turne againe and say it repenteth me So that wee see this is a maruellous comfort to all such as groane vnder the burden of sinne that haue fallen through infirmity into one sin often let not such be discouraged but assure themselues That albeit with Peter they fall often yet if with him they repent truely and weepe bitterly for their sinnes the Lord â—s mercifull to forgiue them their sins Not that wee should liue prowdly presumptously stubbornely and obstinately against him but if we fall through frailtie for Psalme 103. The Lord knoweth whereof wee be made hee remembreth that wee are but dust Doctr. 3 When Dauid prayeth to be renued and to recouer his former feeling and comfort Childe of God not alwaies at one stay Hence we learne that the childe of GOD is not alwayes at one stay but there is an entercourse in the estate of a Christian man or woman sometimes full of comfort ioy and peace of conscience and sometimes againe heauy and sad yea full of sorrow and perplexity euen as a man in an ague sometimes sicke and somtimes wel as it is with trees somtimes winter and sometimes summer this is the state of all Gods children as Dauid Ioseph Hezekias Iob c. and continuall experience prooues this that the estate of GODS children ebbes and flowes hath their change when as they walke directly and vprightly with God then they haue peace and comfort but when they start aside and commit some sinne then they finde torments of conscience and griefe of mind Vse 1 This shewes vs what is the estate and condition of the childe of God in this life Hee is not heere so sanctified as that hee feeles no corruption of sinne to hang about him but rather such a one as feels the burden of his corruptions hindering him in this his course of Christianity vnder which he sighes and groanes labouring by all good meanes to bee disburdened Indeed it is matter of great comfort to feele the graces of Gods Spirit as faith loue c. but no childe of God can alwayes feele the comfort of grace but as fire that is raked vp in the Ashes it is hidde from his feeling for a time but at length it will breake out againe to his great ioy and comfort Vse 2 Wel seeing this is the state of Gods children heere that sometimes they find great peace and comfort sometimes great griefe and sorrow let vs not be too much discouraged but rather whenas by our falls and slips wee haue weakened our comfort let vs intreate the Lord to renue our comfort againe let vs doe as a poore traueller if hee misse his way and goe out of it hee will hasten into it againe and trudge and plucke vp his heels to recouer that he hath lost so let vs when we haue sinned and gone out of the way make haste to returne and as a man that hath beene long sicke and growne feeble and weake will vse all meanes to gather vp his crummes and to recouer his former strength againe so let vs when wee haue lost some part of our comfort and heauenly strength let vs I say vse all blessed means to recouer our former health and comfort againe let vs pray much reade much heare much and meditate much let vs bewayle our former slouth and make more vpright steps in time to come to GODS Kingdome Doctr. 4 Note hence that it is a speciall fruit and marke of a sanctified heart A purpose not to sin the marke of a sanctified hart and of the minde renewed to haue a right Spirit that is a purpose not to sin but in all things to please GOD and to doe his will to walke with GOD in all his commaundements whereas of the contrary when a man hath a purpose to liue in any knowne sinne Psa 50.17 Marke 6.2 it is a fearefull and manifest signe of a naughty and wicked heart for when the heart is truly sanctified then will be wrought this right spirit not to sinne in any thing I doe not say that the man sanctified and regenerate doth not sinne at all but he hath not purpose to sinne no delight in sinne but beareth a constant purpose in all things to please God when he can say with Dauid I haue refrained my feet from euery euill way Gen. 17.1 Psa 18.23 1. Ioh. 3.9 Gen. 39.9 Againe Hee that is borne of God sinneth not that is with full purpose of heart with delight in sinne and as they purpose so they indeuour it they are afraide and suspect themselues shunne the occasions of sin striue against their corruptions and Sathans temptations Vse 1 This doctrine doth euidently conuince the greatest number to be such as neuer had the true worke of Sanctification wrought in them their hearts be not sanctified their minds be not renewed Why namely because they want this marke and fruit of a sanctified hart For though they heare of their sinnes be told of them and the fearefull iudgement of God denounced against them yet they will not leaue them nor forsake them but will continue in them yea
hee will cast them out of his presence make their names to rotte and stinke in the sight of men those that honour me I will honour 1. Sam. 2.3 But those that dishonour me I will dishonour them and therefore if you would not be dishonoured in the world prouoke the Lord to cast you out of his presence and fauour O then beware how you sin and rebell against God! for if thou be as deare to God as Ely which was Gods high Priest yet hee will bring shame vpon thy head Vse 2 This shews the madnesse of those man and women Folly of worldlings described who desiring to inioy their honours riches and dignities profits and preferrements they take a most preposterous and verie wrong course for how do men seek for preferment honor and promotion lands and liuings namely by oppression bribery vsury extortion the like now alas wee see that is a vaine course the next way to strip a man naked of all these things and to bring him to shame and reproch misery and pouerty for sin brings all these things vpon them But if you would come to honor and dignity riches preferment then seek to keep the fauor of God serue him worship him honour him and he will honor them that do so and if thou seekest these things by wicked and vnlawfull meanes certainely the Lord will cast dung in thy face Secondly when Dauid praies that God would not take his holy Spirit from him he meanes not the essence of the three Persons but his gifts and graces the vertues of GODS Spirit sanctifying his heart and renuing of him so then wee vnderstand these words we must consider this obiection Quest Whether that the giftes graces of the holy Spirit wrought in the heart of Gods children can be totally and finally lost as Dauids words seeme to imply Graces of God double For the cleare answer of this question wee must know that the gifts of GODS Spirit bee first temporarie for this life or else spirituall for the life to come now of the former there is no question but the temporary gifts of the Spirit may bee lost vtterly Againe the spirituall giftes and vertues of the spirit be of two sorts some common to the elect and reprobate some proper and peculiar to Gods Elect and chosen children now concerning the common giftes of Gods Spirit which be common to the wicked aswell as the godly to heare the word to preach the word and to do such like things they may be lost Thirdly the gifts of GODS spirit are such as eyther are essentiall to faith and without which faith cannot be or else the effects and fruits of faith which are not of the essence of faith such gifts of the Spirit as be not of the essence of faith nor absolute necessary to eternall life the Lord doth somtimes take away for a time as namely the purity of a good conscience that that inward peace which doth company it the sense feeling of Gods loue in Christ and his especiall fauour cheerefulnes of spirit in prayer hearing and such holy dueties ioy in the holy-Ghost patience the gift of prayer and such like because the loue of GOD and the saluation of the faithfull may stand without these for a time But to speake of the sauing graces of Gods sanctified spirit as faith in Gods promises hope of eternall life affiance in Gods mercie in Iesus Christ loue of G OD his word and children these graces can neuer be lost wholely true it is they may bee weakned and lessened and somtime◠seeme to bee lost for the time but yet certaine it is they can not bee wholy and finally lost they may be as the Sun vnder a cloud and as fire raked vp in the ashes or as the trees in winter but they can not be extinguished lost and taken cleane away but as the Sunne shines cleare the cloudes being scattered and the fire giues light and heate being stirred so faith hope affiance ioy comfort peace of conscience and feeling of GODS loue are renued and shew themselues cleare againe Vse 1 Seeing that the sauing graces of Gods holy and sanctified Spirit cannot totally and finally be lost Comfort to the godly that grace can not be lost this is matter of endlesse comfort to euerie true child of God in the time of tēptation and grieuous triall for if euer thou foundest and feltest in thy hart true faith in IESVS CHRIST sound repentance hope of eternall life loue of God howsoeuer these may bee much weakened and for a time in thy sence and feeling seeme be lost yet they can neuer be taken away yea if thou dost carefully attend the meanes as namely the sincere preaching of the word administration of the Sacraments continuall humble and earnest prayer the Lord will reuiue them and renue them againe Vse 2 This must serue to direct vs how to iudge of them who fall somtimes into pangs of dispaire vttering words of desperation that they are damned persons and reprobates and cry out of themselues truely if euer we saw in them the sound worke of grace and true repentance delight in the word care to leade a godly life loue to Gods children c. Wee are in charitie to hope the best of them to thinke that they belong to God and that they speake they know not what of themselues for they speake according to their present sence and feeling whenas indeede in time of temptation trouble of minde they be like a man that is sicke of an ague he can rellish no meate euery thing seemes bitter vnto him because his mouth is out of temper but when he comes to health hee iudgeth otherwise euen so these poore distressed soules in their trouble and affliction they speake they know not what not as their estate is in truth but as they thinke it to be according to their present sence and feeling Vse 3 Hence we see what to answer to that obiection that many men who haue made a faire profession of the truth had excellent giftes and yet haue fallen cleane away so Hebr. 6. A man may be inlightned tasted of the heauenly gift were partakers of the holy Ghost tasted of the word of God and of the powers of the world to come such men notwithstanding may fal away and that finally I answere that there is nothing spoken there of the true worke of grace and sanctification of sauing faith sound repentance hearty obedience and a new life but onely of such common giftes as may befall a reprobate and therefore Saint Iohn shewes the cause why they fall away namely they were neuer true and liuely members of the Church or of Iesus Christ neuer truly engraffed into his mysticall body Ioh. 2.19 they had knowledge and were inlightned tasted of the heauenly gifts and graces of Gods Spirit and had some glimmering of the ioys of the life to come which the childe of GOD inioyes but the sound
not ashamed to Chronicle them euen in the word of God for all posterities to beg the pardon of them And lastly we shall see the endlesse loue and mercy of GOD towards poore and miserable sinners when they shall truly repent and seeke for mercy The whole Psalme containes two parts Diuision of the Psalme first the preface of the psalme shewing the occasion of it and by whom it was penned and secondly the Psalme it selfe which containes in it nothing else but a most earnest prayer of Dauid as a poore prisoner arraigned and condemned at GODS Barre And the Petitions of the Psalme are two-fold First there be some concerning Dauid himselfe to the eighteenth verse And secondly some as concerning the good of the whole Church in generall Because his sinne had endangered not onely his owne estate but euen the good and flourishing estate of the whole Church of God In the Preface or Title of the Psalme First marke to whom this excellent Psalme was committed To him that excelleth or to the excellent Musition Secondly by whom it was penned A Psalme of Dauid Thirdly the circumstance of time when it was penned When Nathan the Prophet came vnto him Fourthly the occasion of it namely Nathans message from the Lord sharpely reproouing Dauids sinnes adultery and murther IeduthuÌ„ To him that excelleth or to the excellent Musition First to whom this Psalm was committed The Prophet Dauid when he had penned any Psalme for the comfort and benefit of the Church of GOD was wont as it seemeth to commit them to those men who were appoyneted Maisters of the Musicke wherein they did sing in the Temple to Gods glory 1. Chr. 25.1 1. Chron. 15.16 1. Chr. 9.33 as Heman Asaph Corah Ieduthum c. And whereas Dauid and Salâ—mon were commaunded of God to appoynt some companies of Musitions to sing vnto GOD these were the Maisters of the Musicke to set the tunes and dispose of them Doctr. 1 From hence that Dauid did commit this Psalme and the rest to the Maisters of Musicke to be sung in the Church of God to his glory we learne that singing of Psalmes in the Assemblies Singing of Psalmes an antient practise and Congregation of Gods people is not onely an ancient custome of the Church of God but very lawfull and commendable vsed as we see here in the daies of Dauid and Salomo and commaunded them of God so it was the vsual practise of Christ his Apostles to sing Psalmes after they had eaten And it is said of Peter that being in prison Act. 16.25 euen there he sang Psalmes to GOD And in the dayes of the Apostles it was vsed as Paul shewes commanding the Colossians and all Christians to vse this holy exercise Admonish your selues in Psalmes Hymnes Col. 3.16 1. Cor. 14.15 and spirituall Songs singing with a grace to the Lord in your hearts Vse This then should stir vs vp to the more carefull practise of this godly duty and it condemnes the profanenes of those scoffing wretches who mocke as at all other duties of Gods people their prayer hearing reading conference c. so at their singing of Psalmes Alas these profane beasts and gracelesse wretches hauing no grace in their hearts they see not nor perceiue not the comfort which GODS children finde in singing of Psalmes vnto God But some may say I could neuer receiue any such spirituall ioy in singing of Psalmes It may be so and thine estate so much the more to bee feared As the Prodigall sonne in the fifteenth chapter of Saint Lukes Gospel did know it and enioy it So the Elder sonne asked what maner of ioy it is And so may worldlings aske Quale gaudium We answer That which is knowne by taste cannot by speech So taste what ioy it is and then as Christ saide I haue breade to eate and ye know not of it So may the Christian say I haue ioy and ye know not of it But because most men and women thinke it an excellent and comfortable practise I wil shew you how wee ought to be qualified lest if we take more delight in the sweetenesse of the Musicke then in the comfort of the Psalme we doe but make a noyse and loose the benefit of singing yea take the holy name of God in vaine First then that wee may sing to Gods glory and to our comfort we must sing with the heart and with the vnderstanding So Saint Paul in the third chapter and sixeteenth verse of the Colossians saith I will pray and sing with the spirit and vnderstanding that is How to â—ing aright with knowledge and vnderstanding of that I sing not as the Papists vse to roare in their Masses in latine so as none that heare theÌ„ vnderstaÌ„d what is said or what 's doâ— Secondly for the matter of our singing it must be Psalms Hymns and spirituall Songs not vile and filthy songs which are the diuels musicke in the mouths of prophane persons wherefore let vs put away all vile and filthy Songs And let vs cheare vp our spirits and make our selues merry with Dauids musicke As the Spirit of God hath giuen him the name of the Sweet Singer so let his musicke be sweet in our eares let vs often sing this Psalme and other his mournefull Songs that wee may be filled with the ioy of the Spirit as he was And passe from hence into those eternall ioyes whither he is entred that so ioyntly they may sing together Thirdly we must not sing to spend the time or to satisfie our eares with noise or tune but in singing we must seeke to expresse our thank efulnesse to God to redeeme the time be not like the tinckling Cimballs nor the musicke of children And therefore we must euen labour our selues to be affected in singing with cheerefulnes vnto God Fourthly in singing seeing it is a part of prayer we must looke to doe it with all reuerence as vnto GOD himselfe and as wee would shew all seemely and decent behauiour when we thanke our superiour for a good turne so should wee to GOD These things being duly considered singing it both procureth dignity grace to the holy actions and much auaileth to stirre vp the mind to true affection and feruentnes of praying But we must diligently beware that our ears be not more heedfully bent to the Note then our mindes to the spirituall sense of the words The second point in the Title of the Psalme By whom it was peuned 1. Sa. 16.18 2. Sa. 13.1 is the Penne-man of this Psalme howsoeuer it was endited by the Holy Ghost yet you see it was penned by Dauid a worthy and renowned King of Israel a holy Prophet of GOD a man after GODS owne heart endued with excellent and singular gifts graces of Gods Spirit Vse Now from the Pen-man of this excellent Psalme who was so worthy a King and Prophet and containing in it such excellent and necessary matter it ought
be the very beginning of true repentance and the first step to heauen and the saluation of a mans owne soule surely then most men be in a miserable and wretched estate for most men yet haue not set forward one foote nor gone one steppe to heauen For they haue neuer been humbled neuer touched neuer yet wounded nor pricked in heart for their sinnes and therfore must needs be in a dangerous estate Note Well then apply this to your selues didst thou euer in all thy life find thy heart pricked for sinne Did the sacrificing knife of the Word neuer wound thy conscience nor fetch one teare from thine eyes for thy sinnes Didst thou neuer finde thy heart to mourne and to be cast downe with remorce of conscience Certainely thy case is fearefull and dangerous thou art not yet gone one step to heauen nor moued one finger to eternall life no no thou art yet in thy sins in extreame danger to be damned Iames 2.19 Oh then let the word come home to you harden not your hearts against it neuer bee at quiet till you can say I haue felt my soule touched and wounded with the word of God Vse 2 This serueth for the comfort of GODS children for if we finde and feele our hearts broken and wounded for sinne so as wee mourne for them with godly sorrow because they be sinnes displease God offend his Maiesty it is a certaine signe we haue truly repented we are in the estate of grace Gods spirit hath met with vs the word hath not beene in vaine in our hearts but hath wounded sinne cut the throat of it blessed be God if thou canst say by experience that the Word hath beene powerfull to wound thy soule so as thy conscience is truly touched not only because of Gods anger but because of this that we haue sinned a gainst a mercifull Father This godly sorrow euer goes with true repentance not as Caine Indas 1. Cor. 7.10 c. who despaired of Gods mercy with a desperate sorrow because of the punishment but when we are wounded with sinne to mcurne for it because it offendeth God a louing Father Doctr. 3 From Dauids prayer The first thing Dauid craues is mercy and first petition marke what it is he so carnestly craueth not a kingdome nor gold or siluer not the life of his enemies but mercie mercie alone hee craued for nothing but mercy and therefore in his person wee learne what is that which we should most desire aboue all things in the world namely the fauor and mercy of God in Christ Iesus so that if it should be asked what we would desire in all the world we should answer Mercy and the fauor of God in Iesus Christ he is a blessed man that hath mercy Psal 32.1 2 Psal 4.6 Lu. 18.13 let other men desire worldly wealth riches honor gold siluer but Lord I craue nothing but mercy thy fauour and louing countenance The poore Publican comming to God he knockes on his breast and cries for mercie God be mercifull to me a sinner For there is nothing in the whole world that is able to appease the troble of a wounded conscience saue only the mercy of God in CHRIST IESVS Dauid no doubt had tossed many thoughts within himselfe when hee came to vtter this which heere is penned he had a true sight no doubt of the miserie and wretched estate wherein hee stoode by reason of his sinne Anâ—â—â—d there beene anie other way in the world to haue gotten out of that â—â—ate hee would haue found it But â—â—rke he casts his eie onely vpon â—he â—â—rcie of God making that his surâ—sâ— resuge in this his greatest necessitie Euen so howsoeuer the opinions of men as touching happinesse bee diuerse poore men thinking riches the prisoner libertie the sicke man health Although these desire all these yet the sinner euer desireth mercie This Mercy of God Dauid This sweete Singer of Israel had often times singed now hee desires it And this is the difference betwixt the godly and the wicked Honour me saith Saul before my People Haue mercie on mee saith Dauid Vse 1 Wee learne hence that nothing can pacifie a Wounded Conscience grieued and distressed for sinne but onely the fauour and mercie of God in Iesus Christ Men may in their distresses go to sport and pastime and merry company But alas this is no comfort to a wounded Soule onelie the mercy of God and feeling of his loue in Christ can asswage and pacifie the accusing of our Consciences A man in a hote burning ague may taste of colde water which may ease him for the present but alas after it will increase his torment And as an olde soare if it be not healed at the bottome though it seem to be found on the toppe yet it will breake out againe and become more dangerous and incurable euen so when men shall seeke to smother the accusation of conscience to blunt the edge of it it will after rebound againe and giue a deadly wound to desperation Vse 2 Dost thou find thy conscience vnquiet Dost thou feele it wound and accuse thee Nothing can pacify a wouÌ„ded conscieÌ„ce but God so as thou canst finde no comfort nor rest vnto thy Soule There is no other way in the world to pacifie thy conscience and to haue peace then to intreate and beg for mercy at Gods hands Ro. 14.17 The kingdome of God standâ— not in meate and drinke but in righteousnesse and peace and ioy in the Holie-Ghost So that although a wicked man enioy all the world yet if he haue not mercy and the pardon of sinnes alas he shall haue no sound peace of Conscience no ioy in his soule nor any drop of true comfort And therefore let vs all seeke reconciliation with God intreat for fauor and mercy and neuer giue any rest vnto our soules till we can feele and finde our Soules assured of GODS mercy in Christ and the pardon of our sinnes if any say O that I could feele this in my soule I haue an acusing conscicence I feele it terrifie me I am afraid I shall be condemned I can finde no comfort What shall I doe Euen as Dauid did heere beg hard seeke earnestly for so the Lord promiseth If wee seeke wee shall finde And therefore let vs pray and continue in prayer and know that the Lord will in the end heare and grant our requests The second point is the Partie to whom the Prophet directs his Prayer To whom and seeketh for comfort not to any Saint or Angell not to the Virgin Marie but hee goeth to God praieth to him Haue mercie on mee O God and he directs his prayer to the whole Trinitie Father Sonne and Holy Ghost to God the Father as the Authour of all mercy to IESVS CHRIST by whom and in whose name wee obtaine mercy and to the Holy Ghost because hee doth teach vs to pray and doth conuey and deriue all sauing comfort
my sinnes not speaking of his great fin of Adulterie alone but of many sins wrapped vp together for hee did not onely commit adultery with Bethshaba the wife of Vrias but shead his guiltlesse and innocent bloud yea with him caused as it is like many of his good subiects and loyall souldiers to be slaine hee sought to couer his sin closely and cunningly by bidding Vrias to goe home to his wife that so the childe might be thought to be his And to all these he added this that hee layed the whole Church of GOD open to the enemy to the anger of God Sin neuer goes alone Hence then note for our instruction that Dauid confessing that one sin will neuer goe alone but sin goes by couples by heapes one in the necke of an other as hee that taketh a chaine by the end and pulleth but one lincke all the rest doe follow so if a man let liberty to one sin that sin will not goe alone but draw another adultery will often bring murther with it swearing lying with it so drunkennesse whooredome c. The Apostle biddeth vs Rom. 13.13 Not to walke as children of darkenesse in surfetting and drunkennesse not in chambering and wantonnesse not in strife and enuying shewing vnto vs that sinnes goe by couples and one draws on an other and will hardly goe alone It is like the Gangrene or Canker it fretteth and eateth further and further the hand infecteth the arme and the foote the legge and so one member an other till it hath diffused it selfe ouer the whole body if the part that is infected be not cut off at the beginning This doth the Apostle teach 2. Tim. 2.16 Stay prophane and vaine bablings for they increase vnto more vngodlinesse And their word will frette as a Canker Saint Iames also sheweth the fruitfulnesse of sinne saying When lust hath conceiued it brings forth sinne and sinne when it is finished it brings forth death And as sin doth increase so doe GODS iudgements Leuiticus 26.22 23. If yee walke stubbornely against mee and will not obey me I will then bring seuen times moe plagues vpon you according to your siâ—â—es yet if by these yee will not be reformed by me but walke stubbornely against mee then will I also walke stubbornely against you And I will yet smite you seuen times for your sinnes And thus we see againe how God will keepe a proportion betwixt our sins and his punishments Vse 3 Seeing this is the cursed nature of sin that it will neuer go alone but one will draw on an other who oredome murther hypocrisie c. it stands vs all in hand to take heede wee giue liberty to no sinne liue in none delight in none for if we do we shall finde that one sin will neuer goe alone but let vs abhorre all hate euery sin and striue against all wee see this common in the world that if a man shall yeelde to one sin by and by it will draw him to an other Note and often as it was in Dauid whoredome will bring murther with it sometimes of the husband sometimes of the childe sometimes of two or three And therefore let vs be carefull to shunne and auoyde euery sinne liue in none for though one sinne be enough to carry a man to the gulfe of hell yet one will neuer goe alone Wee see this in the example of Caine Genes 4.8 he was reprooued of God for his malice conceiued against his brother But hee hear kened not to the voyce of the Lord but hardned his heart and shead innocent bloud euen the bloud of his brother This appeares in Iudas Math. 26. hauing once entertained Couetousnesse in his heart fell from Couetousnesse to Treason and at last became a verie diuell incarnate The like wee may beholde in Saul 1. Samuel 16.1 who fell away from GOD steppe by steppe vntill the Spirit of GOD had vtterly forsaken him and hee brake out in open rebellion against Almighty GOD For as amongest all the blessings which the Lord doth bestow vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is checked and controuled and soone made bleede so there can bee no greater curse laide vpon man then to haue a rebellous heart which hoordeth vp euery day vengeance against it selfe VERSE 4. 4 Against thee against thee onlie haue I sinned and done this euill in thy sight That thou mayest be iust when thou speakest and pure when thou iudgest In this verse Dauid knowledgeth his special sinnes IN this verse and the two that follow Dauid proceedeth in the humble acknowledgement and confession of his sinnes first his actuall sinnes secondly from them he commeth to the fountaine and beginning of all sinne namely his naturall corruption wherein hee was conceiued and borne and this originall sin hee speaketh of in the next verse following Two parts This fourth Verse containeth in it two parts first a free acknowledgement of his particular speciall and actuall sinnes in the second he doth cleare the Lord of all cruelty and iniustice that howsoeuer the Lord had not onely sharpely reproued him by the ministerie of Nathan but also punished him and grieuously afflicted him for his sinnes in taking away the childe that was borne in Adultery yet hee doth acknowledge the Lord to be iust and righteous in all his waies In the first part of the Verse Two parts consider first the partie to whom he confesseth Against thee Against thee onely where he sheweth the great dolour and extreame griefe of his minde for his sinne against GOD in that hee doubleth the words Against thee Against thee secondly wee are to obserue how he doth acknowledge his speciall and particular sinner namely adultery murther and sheding of innocent bloud I haue sinned and done this euill in thy sight Against thee These words are expounded diuersly First that it is as much as if Dauid should haue said O Lord howsoeuer I haue grieuously murther yet I haue so hidde my sinne from man that there is none that knew it but thou alone so that he acknowledgeth all the sinne was against GOD because no mortall man was priuie to his sins Others expound it thus That although Dauid had offended against man yet he was especially wounded and grieued for that hee had broken the Lawe of God So that though it be true that he had done great wroÌ„g to his faithfull seruant and most loy-all subiect Vrias yet here was that that killed his heart and wounded him to the quicke namely because he had offended his most mercifull and louing God as if he should haue said O Lord my God although the whole world should cleare me and no man liuing should accuse me yet it grieueth me at the heart because I haue offended thee my most mercifull God Doctr. 1 Hence first I note that howsoeuer a man may hide his sinne from men and Angells A mans sinnes are open
dealing in word or deede let vs labour to be like vnto him let vs bee iust in our words and iust in our deedes shunne all vniust cruell and mercilesse dealing to our brethren take heed of lying deceiuing of vniust and cruell dealing in buying and selling let vs imitate God our heauenly Father Be yee holy as he is holy Iust righteous pure as he is pure for if wee shall be either vniust vnrighteous impure giuen to crueltie hard and mercilesse dealing we shall be most vnlike to GOD and most like the Diuell who is a liar and the father of lies a murtherer and cruell bloudshedder from the beginning VERSE 5. 5. Beholde I was borne in iniquitie and in sinne hath my mother conceiued me Dauid cōfesseth his originall sin as the fountaine of all sins IN this Verse and the next that followeth the Prophet amplifieth the confession of his sins First from the originall and fountaine of the same namely his naturall sin wherein he was conceiued and borne Secondly from the most holy and pure nature in which God had created him against which he sets his owne corrupt and defiled nature Thirdly by that knowledge wherewith the Lord had indued him because God had powred into his heart and made knowne vnto him his will by his Word more then to many others made him capable of the heauenly and sauing knowledge of his will Beholde The meaning of the words THis word doth not alwaies note some strange thing but sometimes pointeth out some speciall thing worthy to be marked and that ought to bee learned of all men I was borne in iniquitie AS if he should haue said O Lord I confesse that I was not onelie defiled with sinne when I committed that foule sinne of Adultery but euen so soone as euer I came into the world and saw the light of the Sun I was polluted with sinne from the top to the toe And in sinne hath my mother conceiued me THat is not onely when I first came into the world but euen so soone as I was inclosed and conceiued in my mothers wombe euen then was I stained in soule and bodie with sinne So that the Prophet Dauid speaketh heere of that originall sinne wherein he was both bred and borne and wherein hee was defiled both in soule and body and this originall sinne it was the roote and spawne of his other sinnes Behold The necessity of this doctrine of original sin THis word sheweth that this doctrine of originall sin is a point necessary to be knowne and learned of all men and such a point as none should be ignorant of because a man can neuer throughly know his miserie till hee come to know euen his originall sinne wherein he was both bred and borne to know that by nature euen so soone as we are borne yea conceiued in the wombe wee be but a lumpe and masse of sinne Ephes 2.2 and by nature the children of wrath And this is true of all without exception high and lowe rich and poore noble or simple for thus doth Dauid confesse of himselfe I was borne in iniquititie and in sinne hath my mother conceiued mee If in sinne then in Gods wrath and in danger of eternall condemnation If any aske how can this be I answere Euerie man is guiltie of Adams great sinne and also tainted originally with all corruption with a pronenesse vnto all sinne therefore it followeth in equitie and iustice that euery man is borne vnder the wrath and curse of God And yet alas how few know this point of Doctrine concerning originall sinne not one of a hundred Oh then let vs labor to know in what a blessed estate we were at first created and withall Gen. 8.12 Iob 14.4 Iohn 3.6 how wee be defiled and stained by the fall of Adam and now by nature are but a very masse of sinne and all vncleanenesse that so wee may labour to recouer that former estate againe Doctr. 1 Seeing Dauid repenting of his actuall sinne of Adulterie and Murther what great neede we haue to looke into our nature doth come to finde out the root and spawne of it his originall sinne and corruption of nature we learne that a man doth neuer truely repent of any one sinne vnlesse withall hee come to find out other sinnes whereof he is guilty yea till he can descend to the very fountaine and mother sin Ephes 2. Iohn 3.6 namely corruption of nature and originall sinne that is that pollution of soule and bodie wherein wee are bred and borne For here Dauid doth not speake of some one or two sins but he confesseth now that he is euen a masse of sinne and a lumpe of all vncleanenesse and from top to toe is defiled with sinne Euen so no man doth truely repent till hee can acknowledge that he is borne in sinne yea as it were a lumpe and masse of all vncleanenesse and euery particular sin we fal into should put vs in mind of this naturall pollution that we are nothing else but a very masse of sinne and that by nature there is in vs nothing that good is but sinne and corruption And as it was in Dauid when hee repented of his Adultery he comes to other sinnes euen to the root and spawne of all So it is in euerie true repentant sinner he that is wounded for one sinne and repents of that truly he repents of all hee is humbled for all his sins and in the end comes with Dauid to see that hee is but a lumpe of sinne and masse of all pollution Doctr. 2 When Dauid doth confesse heere By nature no man is borne the childe of God that he was euen conceiued in sinne that is so soone as euer he was inclosed in his mothers wombe hee was polluted with sinne and naturall corruption we see that no man by nature is borne the childe of God but by nature wee are all the children of wrath yea we are by nature a lumpe of sinne a masse of all vncleanenesse and corruption our mindes full of blindnesse Ep. 1.1 2 3 Gene. 8.21 Iohn 3.6 Iohn 14. Genes 5.3 our wils of disobedience our affections full of naughtinesse and vntowardnesse yea by originall sinne wee are guilty of the wrath of GOD and in danger of hell and damnation and worthy to perish for euer Yea by nature there is no differrence between the Elect and the Reprobate neither in inward or outward disposition till GOD make it by grace Paul as bloudy a persecuter as euer was Domitian or Iulian Zacheus as vnconscionable and couetous a worldling as was that rich Glutton damned in hell Luke 16. Luke 19. Yea all men are alike by Nature before Grace make a difference Vse 1 Seeing all men by nature are the children of wrath and heires of GODS vengeance in danger to be damned and worthy to perish eternally in hell fire for euer Then hee that dieth in the estate of nature cannot be saued come
pollution this shews of what spirit those profane beasts be who being tolde of their filthy sinnes of adultery whooredome and vncleannesse by and by they answere Why what should we doe wee are but flesh and bloud and we see it is our nature to sinne and so thinke by one sinne to excuse an other and by one debt to pay an other tell men of their vnbrideled and vnruly affection couetousnesse anger c. and what is their answere It is their nature to doe so which is all one as to goe about to pay one debt with another and thus they goe about to hide their sinnes We see Dauid sought no such starting holes but rather confesseth he is a masse of sinne and that he is euery way worthy to perish for his sinne and in danger to be damned And therefore let vs take heede that wee doe not so confesse our naturall corruption as to make it a boulster to vpholde vs in our sinnes but rather be humbled for it that our nature is so miserably polluted and labour to haue it reformed and renewed Vse 3 And last of all this may serue to reprooue the extreame folly of those that stand so much of their pedigree as though they were not made of common moulde but euen from the consideration of the greatnesse of their parentage beare themselues aloofe thinking none to be their equalles as though true Nobilitie stoode on this that man descends of man But let not such stand so much vpon the honour of their birth or greatnes of their Ancestors as thogh in these things alone they were happy But let them labor withall to be the sonnes of God by regeneration This is indeed the ornament of their bloud and the finest flower in their Garland And though a man be neuer so noble or great in estate yet if hee be not a repentant sinner and such a one as is truely humble before God he is base and vile and his nobilitie stinks in the nosthrils of God VERSE 6. 6. Beholde thou louest trueth in the inward affections therefore hast thou thou taught me wisedome in the secret of my heart IN the formet verse Dauid had set out the grieuousnes of his sin by that that he was euen conceiued in sin and so was nothing else but a lump of sin and euen from the cradle was worthy to perish and to bee damned In this fixt Verse the Prophet Dauid proceedeth to set out the grieuousnes of his sin by an other Argument taken from the most pure nature of Almightie GOD who being most iust and holie and most pure can delight in nothing but in that which is pure and holy But hee confesseth that by his sinnes hee had defiled himselfe both in soule and body so as hee was not worthy to appeare in the presence of Almightie God Behold thou louest The meaning of the words AS if he should haue said O Lord my God thou art a most holie God and canst abide no vncleane thing But I euen Dauid once a man after thy owne heart sanctified by thy holy spirit haue marred all and with filthy vncleanenes and adultery as also murder and shedding of innocent bloud haue defiled and stained my selfe both body and scule so as I am now cleane out of order and so foule that I am not worthy to come into thy presence so as instead of that inward purity and sinceritie and that vprightnesse both in soule and body I haue brought out most vgly and cursed fruits of sinne and vncleanenesse Thus be doth still lay open his misery and aggrauateth his sin before the Lord. Doctr. 1 Seeing that Dauid doth aggrauate his sinne by weighing the most pure and holy nature of GOD that can abide no impuritie or vncleanenesse Tru knowledge of God works true humilitie Hence we learne that a man or woman shall neuer sufficiently enough know themselues and their owne misery till such time as they looke vp vnto the most holie and pure nature of GOD all the while we measure our selues by our selues looke vpon our owne goodnes wisdome knowledge vprightnes wee thinke highly of ourselues but if we once lift vp our eyes to the most holy and pure nature of GOD and withall consider how we are swarued from it and be defiled with sin O then wee begin to pull downe our peacockes feathers and to humble our selues in the sight of GOD Iob hee had a long time stoode vpon his owne goodnes and vertue but after the Lord opened his eyes to see the most pure and holy nature of GOD and his owne vilenesse hee crieth out O Lord thou I know canst doe all things Iob 43.1 2 c. no thought is hid from thee I haue spoken things I knew not I haue heard of thee by the hearing of the eare but now wine eie seeth thee Therefore I abhorre my selfe and repent in dust and ashes Paul saith of himselfe Before the Commandement came I was aliue Rom. 7. A iolly fellow thought well of himselfe but when the Commandement came and hee had gote the knowledge of God namely that he was a holy and iust God then was he dead The people of Israel thought it an easie matter to serue the Lord and were forward but Ioshua aduiseth them to take heede for saith he The Lord is a holy God a iealous God Ios 24.19 and will not pardon your sinnes and iniquities So that by all these it appeareth that the knowledge of GOD as hee is a holy pure and righteous GOD is a speciall meanes to humble vs and to make vs know our selues and our misery and therefore doth the Prophet Dauid prefixe before it this note of attention Behold marke consider it well Vse 1 What is the reason that sinful and miserable men dare bee so bolde to stand vpon their owne goodnes and worthinesse when they come into Gods presence Lu. 18.14 like the proud Pharisie Because they doe not consider with whom they haue to deale with God who is most pure and loueth purity and can abide no impurity Oh if men would looke vp vnto the holy and most pure nature of GOD it would be a speciall means to humble them and to plucke downe their pride then they should see and acknowledge that they are but dust and ashes Genes 17. as Abraham pleading with GOD confesseth and humbles himselfe then they would come with more reuerence and feâ—re and confesse themselues vile and miserable creatures Oh then let vs thinke vpon this with Dauid Iob Abraham when we come into Gods presence to humble vs that wee may come with great preparation and looke vnto our feet and affections that we may remember wee come not into the presence of an earthly king but of the euer-liuing GOD as that we thereby be not brought to conceiue too well of our selues as many men doe Thou louest truth in the inward affection Doctr. 2 HEnce marke that a sound vpright and sincere heart is that the
Lord loueth well and taketh delight in and without this all that wee doe is loathsome and abhominable This honest and good heart our Sauiour CHRIST commendeth in Nathanael Iohn 1.47 Behold a true Israelite in whom is no guile This true Israelite this vpright heart the Lord loueth it Luke 8.15 and the Lord delighteth in it And the good ground are those which with an honest and good hart heare the word and bring foorth fruit with patience Vse 1 This serueth to cut the combe of all hypocrites and dissemblers who thinke God wil be pleased with outward shewes and colours although they be rotten at the kore like Apples of Sodome the Lord sheweth his dislike of these naughty and dissembling heartes Esay 19 13 This people come neare mee with their lippeâ— and honour me with their mouthes but their hearts are farre from me So the Lord telleth the Iewes Iere. 42.20 They did but dissemble with him in their hearts when you sent mee vnto the Lord to pray for you and that you would doe his will and hit word but now you will doe nothing but the cleane contrary euen after your owne lusts And amongst vs in these dayes there are many hypocrites and dissemblers painted toombs gay without making faire shewes and goodly colours but their hearts are rotten at the kore they are but counterfeit Christians and GOD abhorreth them and hath no liking of them for as hee loueth trueth and soundnesse of the heart so hee hateth and abhorreth all hypocrisie Let all such looke vpon the fearefull hand of God on Ananias and Saphyra Actes 5. who because they would seeme to be religious and somewhat forward to sell their land and giue to the poore because their heart was not sound and vpright but they dissembled therefore the Lord smote them both dead And to shew how the Lord hateth al hypocrites and dissemblers CHRIST in the foure and twentiâ—h chapter of the Gospel of Saint Mathew and the one and fifty verse saith All vile sinners shall haue their portions with hypocrites because of all men hypocrites shall haue the greatest measure of torment and condemnation Vse 2 Seeing that the Lord loueth and delighteth in trueth and sinceritie of the minde and affection let vs be carefull all our dayes to get a sound and vpright heart voyde of all hypocrisie and dissimulation so as iâ— all things wee finde our heart sound and sincere in all the dueties of thâ— worship of God in speaking hearing praying yea in all things Now this vprightnes and soundnes of thâ— heart will appeare as by many other things so by this when a man iâ— carefull to please God and to shunne sinne in priuate as in publique in secret as abroad and making conscience of sinne although no man nor Angell could accuse him of it then is it a signe his heart is sound and vpright But if thou finde that in secret thou daiest commit those sins which thou wouldest bee loath to commit abroad in the sight view of others it is a signe thy heart is not vpright with God Oh then let vs labour to get this honest and good heart this soundnes and sinceritie of our affections this truth in the inward affections Actes 15.9 which will bring peace vnto our soules and make all we doe acceptable when our heart is purified by faith When the Lord describes a blessed man he shewes who it is Euen in whose spirit there is no guile Psal 32.2 And whatsoeuer a man doth though neuer so excellent and glorious in the eyes of man though a man could â—peake with the tongue of Men and Angells could pray neuer so excellent for wordes or matter yet if the heart be not sound but hollow and full of hypocrisie all is not worth a button whereas if the heart be sincere and sound purified by faith in CHRIST though men haue many wants and weakenesses the Lord GOD regardeth the truth of the heart Doctr. 3 Last of all A sanctified sanctified heart the greatest blessing of god obserue hence what a singular fauour and grace of GOD it is when we haue sound and sanctified hearts sincere and vpright with God voyde of hypocrisie and dissimulation It is that the Lord so highly esteemes of that hee wisheth most earnestly for it Deuteronomy 5.29 O that there were this heart in them And the Prophet Dauid saith heere that the Lord doth loue Truth in the inward affection And againe Prouer. 11.20 They that be of a froward heart are abomination to the Lord but they that bee vpright in heart are his delight This vpright heart is in none but those that be truely regenerate which haue truely repented of their sinnes and beleeue in Christ Iesus Acts 15.9 Because faith alone doth purifie the heart and therefore those that doe not beleeue and repent can not haue this pure heart And it is such an heart as hath no purpose to liue in any knowne sin whatsoeuer but a desire and carefull indeuour to performe obedience to euery one of the Commandements Vse Well seeing that the Lord GOD so highly commendeth an honest heart and so earnestly desireth and wisheth it Oh how should wee labour for it to haue a sound heart purified by faith in Christ Iesus to carry no purpose to sin in any thing but in all things to please him and to do his will and therefore againe and againe I say let vs locke to our harts that they be sound and that as wee professe our selues to bee Christians in shew so we may proue our selues Christians in the sight of God That he may approue of vs in that we haue sound hearts to walke with our God and purpose in all things to doe his will Iohn 1.48 It is no small commendations that Christ giues of Nathanael that hee was a true Israelite in whom was no guile And nothing indeed doth more distinguish a true Christian from a counterfeit But this trueth and sinceritie of heart Esau Genes 27. can mourne like Ezechias And Ahab can put on sackecloth 1. Reg. 21. And Saul as well as Dauid can say I haue sinned but their hearts were full of Hypocrisie farre from sinceritie before God Doctr. 4 Seeing GOD loueth trueth in the inward affections Sinne is but a lying vanitie we learne where trueth doth not raigne sinne doth raigne which is but a lying vanitie And all those that haue beene in loue with it in the end haue found the same too true Achan through hiâ— couetous desire thought to enrich himselfe by the wedge of golde Iosua 7.25 and the Babylonish garment which hee had purloyned contrary to the Commandemenr of God but it fell our to his owne destruction Ahab rose vp and tooke possession of Nabaoth Vineyard but withall 1. Reg. 21. he purchased the wrath of GOD the destruction of himselfe the ruine of his whole house The like may be said of Iudas who through his couetous desite was led
alone presently it falles with the least puffe of winde so doe wee And therefore let vs not relie too much vpon our owne power as Peter did and fell but feare our weaknesse and suspect our selues and pray the Lord to hold vs and not to leaue vs to our selues for then there is no sinne so fowle into which wee will not easily plunge our selues And yet if the Lord leaue vs to fall into some great sinne against knowledge and conscience let vs not despaire or thinke wee haue sinned against the holy Ghost as it is the diuells vsuall temptation to perswade a Christian that hee hath sinned against knowledge and conscience and therefore against the holy ghost and that God hath no mercy for him and to that purpose hee abuseth one especiall place Hebr. 6.4 5 6. For it is impossible that they which were once lightned and haue tasted of the heauenly gift and were made partakers of the holie Ghost and haue tasted of the good word of God and of the power of the world to come if they fall away should be renued againe by repentance By this place and such like the cunning Diuell labours to bring the children of God to dispaire if they commit sinne after they be called and inlightned because they sinne against knowledge and conscience But that the children of God may sinne and commit some great sinne and euill against knowledge and conscience after they be inlightned and effectually called and sanctified appeareth in Abraham Sara Dauid Peter c. and daily experience proueth it and therefore all sinnes of knowledge and against conscience are not sins against the holy Ghost but in that place he speaketh of such as of desperate malice and set purpose sinne against the holy Ghost and wholy fall away and abandon all Religion and renounce Christ and his Gospel and therefore the holy Ghost saith not onely if they fal but if they fall away that is euen cut themselues cleane off from Christ Againe that they sinne wilfully euen desperately persecuting Christ in his members and crucifie the Lord of glory and make a mocke of him trample vnder foote the sonne of God and accompt the blood of the New Testament as an vnholie thing and dispite the Spirit of God now none of all these did befall Dauid Peter or any elect child of God who though they sin of knowledge against conscience yet doe they mourne and are grieued for it and it is for feare or by the continuall instigation of the diuell and strength of his temptation or in haste and of weakenesse but afterwards they do grieue for it and desire nothing more then to repent and to be reconciled to GOD which they cannot doe that sinne against the holie Ghost Doctr. 2 Wee learne that heauenly wisedome and sauing knowledge which worketh on the heart Heauenlie wisedome is the proper gift of Gods spirit and conuerteth the soule is the proper worke and gift of God alone by his Spirit Thou O Lord hast by thy Spirit taught me wisedome in the secret of my heart enlightning and giuing mee a heart to know thee All the elect shall be taught of â—od Againe the Lord promiseth To make all her children the Scholers of God Iohn 6.45 Esay 54.13 And hee will be their Master and Teacher so that it is manifest that God alone is the Schoolemaister who doth teach by his Spirit true and heauenly wisedome sauing and sound knowledge in the heart God teacheth his wisedome two waies And this teaching of God containes two parts First the enlightning of the mind Secondly the bowing of the heart First the Lord doth by his Spirit which is the eye-salue Reue. 3.9 1. Cor. 2.10 annoynt our eyes and cleare our mindes and maketh vs able to vnderstand his will in his word by nature alas we cannot know his will for The naturall man perceiues not the things that are of God for they bee foolishnesse vnto him and euen as the cleare Sunne is vnto a blinde man so is the word to vs by nature we vnderstand nothing to our good Secondly the Lord teacheth wisedome in the secret of the heart when he bowes the heart to obedience of his will so the Lord opened the hart of Lydias to attend vnto the preaching of Paul Acts 16.14 Vse 1 Seeing it is GOD who teacheth wisedome and sauing knowledge we must labour to become his Scholers and disciples we must be willing to learne of this Master to come to his Schoole where his Word is taught and intreate him that hee will teach vs his will and teach vs wisedome in our hearts Dauid Psalme 119. in many verses hath it Teach mee thy word O Lord and I will keepe it euen vnto the end and as for such as scorne to haue GOD for their Schoolemaster to come to his Schoole to be taught of God all their wisedome if it were as great as the wisedome of Salomon or Achitophel it is but follie with God Vse 2 Seeing God that is our spirituall Schoole-master he teacheth not only the eare or the tongue but he teacheth the heart in the secret of the heart and affection by moouing and bowing them to obedience this sheweth that most men are not taught of God for all the knowledge that they haue of God and his word it is onely in words lipp-knowledge and knowledge in the tongue to talke of God to discourse and commend Religion but it neuer commeth to the heart and intrailes to humble them to enlighten the minde truely to conuert the soule to bow the wil and affection to obedience Well know this that all thy knowledge and wisedome can not doe thee any good vnlesse it be in the heart vnlesse it bring foorth obedience to the will of GOD and therefore prooue thy knowledge whether it hath humbled thy heart moued thy affection to obey the will of God to keepe his Commaundements for it thy heart runne after sinne and thou art not purged nor bettered nor reformed in heart and life alas thy knowledge is but carnall and wil neuer saue thy soule And this serues to cut the combs of many vaine hypocrits and dissemblers who because they can talke and discourse of matters of religion and commend the Preacher they do thinke themselues iolly fellowes and good Christians But I say vnlesse the Spirit of God teach thee wisedome in the secret of thy heart by bowing it to obedience and reformation all thy knowledge it is but a carnall and fleshly knowledge which may befall a reprobate Paul shewes vs how we may vndoubtedly know whether we be taught of God or not If any man loue God he is taught of God 1. Cor. 8.3 so that by our vnfained loue of God which will appeare in keeping his commandements and doing his wil we shall know whether we be truely taught of God And he that hath not the loue of God nor care to keep his Commandements that man let his knowledge bee neuer so
on CHRIST God will make them of the cursed fire-brands of Hell heires of the kingdome of Heauen of the limbe of the Diuell the members of Iesus Christ of adulterers and filthy sinners such as Dauid was chaste and pure and the holy seruants of God And this the Lord promises men that if they will repent turne to God and forsake their sinnefull wayes Esay 1.18.19 Then though your sinnes were as redde as searlet I will make them as white as snow Though they were as crimson yet I will make them cleane as wooll That is though men bee guiltie of bloudie finnes notorious euills as Dauid of murder vncleannes whooredome adultery couetousnesse swearing contempt of the word of God c. Yet if thou hast the grace to repent certainely the Lord will most thorowly purge and wash away all thy sinnes hee will seale thee a generall pardon of them all if thou wilt onely repent and lay holde vpon Christ Oh! then let me speake vnto you in the name of God hast thou been a vile blasphemer hast thou beene a contemner of the Word a persecuter of Gods children hast thou been a cruell murderer oppressor vsurer hast thou beene an adulterer a filthie liuer Well if thou wilt now repent turne to God bewaile thy sins beg pardon of theÌ„ if thou wilt renounce leaue and forsake them become a new creature in Christ Iesus and amend thy siâ—full life loe God doth this day offer mercy vnto thee he wil embrace thee as he did the Prodigall child he will wash thee in the bloud of his owne Sonne Luke 15. hee will couer thee in his righteousnes hee will pardon all thy sinnes and neuer lay them to thy charge he will make of thee that art a vile and miserable sinner a very fire-brand of hel a blessed member of Iesus Christ And therefore let not the number or greatnesse of thy sinnes hinder thee for if thou canst repent God wiâ—â— pardon them all and receiue thee to mercy Oh then if thou wilt not for all this repent and turne to God leaue and forsake thy sins and impieties become a new creature in Christ Iesus but lie in thy sinnes and wallow in the filth of them still and harden thy heart against all the sweete and gracious offers of mercy How art thou worthy to perish 2. Cor. 5.18 if thou shalt despise so great saluation VERSE 8. 8 Make mee to heare of ioy and gladnesse that the bones which thou hast broken may reioyce Dauid heare entreats for peace of conscience DAVID hauing in the former verse craued mercy at the hands of God for the pardon of his sinnes which were both many and great he doth in this verse beg at the hands of God the blessed fruit of the same namely the blessed and comfortable perswasion of Gods mercy and assurance of his loue for the pardon of his sins that God would euen testifie vnto his poore soule and wounded conscience by his spirit inwardly Sinne had takeÌ„ away his inward ioy that he was appeased and pacified with him and in Iesus Christ reconciled vnto him that so being thus assured of Gods loue of reconciliation with God and the pardon of his sins his wounded conscience might be comforted his wounded soule and heauy heart might be refreshed and his exceeding griefe might be mittigated and asswaged Parts of his verse In this verse note two speciall points First what is the thing Dauid so instantly craueth of God namely that he would cause him to heare comfortable and blessed newes oâ— Gods mercy and assurance of thâ— pardon of his sinnes Make mee tâ— heare of c. Secondly the end wherefore hee so begs requests for this namely that his broken heart and bleeding conscience might be comforted and his vnspeakeable griefe by the feeling of Gods loue might bee ended That the bones which thou hast broken may reioyce Make mee to heare AS if he should haue faid O Lord I beseech thee to witnesse thy loue and fauour vnto mee yea I beseech thee send thy blessed and holy spirit to certifie my conscience of the blessed pardon of all my sinnes that thou wilt not enter into iudgement with me for them And that which Dauid doth heare confesse of himselfe all the children of God shall one day be sure to find by experience that sinne doth spoile them of their inward peace and ioy Oh then if we could remember how sweet the ioy and peace is which by sin we loose for the vaine and transitory pleasures of sinne which are but for a season wee would neuer make so bad exchange The maine point is what is it that Dauid so earnestly craues of GOD namely that GOD would assure him of the blessed pardon of his sins but some may say this seemes needlesse did not the Lord send Nathan to him who after Dauid had confessed his sinne told him The Lord hath pardoned thy sinne thou shalt not die 2. Sam. 12.13 How then comes it to passe that here hee prayes the Lord to cause him to heare and feele this the pardon of his sinnes I answere First it is true that Nathan the Prophet of God did assure him of the pardon of his sins vpon his true repentance but yet Dauids heart being wounded with sinne could not so fully feele and finde the assurance of Gods loue and pardon of his sinnes and therefore intreats the Lord to certifie his conscience inwardly by his spirit fully to assure him of the same Secondly I answer that though Dauid heard Nathan tell him that the Lord would pardon his sinne yet hee iudged the outward testimonie of all men and Angells as nothing vnlesse the inward certificate and testimonie of the holy-Ghost go with it inwardly to certifie assure and perswade â—he poore wounded conscience of Gods loue and fauour Doctrine 1 Hence wee learne sundry points of instruction First that as Dauid praies to be assured of GODS loue and the pardon of his sinnes so euery true childe of God that beleeues and repents of all his sinnes may know and bee assured in his conscience of Gods loue and fauour Euerie childe of God may be assureâ— of the pardon of hiâ— sinnes and the pardon of them all And in the Article of our faith we doe professe we beleeue the remission of our sinnes and life euerlasting and seeing wee pray for this that GOD would forgiue our sinnes and trespasses therefore we beleeue it else we sinne in praying for it so that euerie one that truely repenteth and embraceth Iesus Christ is a new creature hates vile wayes indeuours in heart and life to please GOD 2. Pet. 1. hee may know and be assured that he is reconciled to God and his sinnes be pardoned Vse 1 This condemnes that hellish Doctrine of the Papists who teach and hold that no man can bee assured of the pardon of his sinnes vnlesse God send a reuelation from heauen to do it and that it is
our most gracions God louing father yea wee shall desire in all things to honour God to doe his will to please and serue him so that if wee finde and feele these things a true hatred and dislike of sinne because it dishonours our God a desire to liue in holinesse and righteousnesse before him all our dayes it is a certaine signe that the Spirit of God doth assure vs of our reconciliation with God But if men find not this no hatred of sinne no loue to obey his will and keepe his commandements but ignorance rebellion prophanenesse and the like let them bragge what they will of their strong faith feeling of Gods loue and I know not what yet it is certaine they haue not the testimony of Gods spirit which Dauid praieth for here but a sond and foolish opinion proceeding of selfe-loue carnall securitie and diuellish presumption which in the end will deceiue them Doctr. 3 Make me to heare of ioy and gladnes God conuaies confort vnto vs by the ministerie of his holie word In these words note a third point of doctrine namely whence and where Dauid looked for comfort namely from the word of God and hearing the same opened and preached vnto him So that in his example wee learne that all true comfort and spirituall consolation is to bee learned and fetched out of the word of God that is the store-house of heauenly comfort And therefore our Sauior Christ bids vs search there for comfort Iohn 5.39 Search the Scriptures for in them yee thinke to haue eternall life Againe it is called Spirit and Life Iohn 6.63 because God vses the preaching and ministerie of the Gospel to beget spirituall life It is called The word of truth euen the Gospel of our saluation Ephesians 1.13 The Lord might haue illuminated the minde of the Eunuch Actes 8. by the mediate working of his owne Spirit and haue made him vnderstand that scripture which he was reading without any Interpreter but it pleased the Lord to doe it by the Ministerie of Philip hee might haue likewise communicated his Spirit to Cornelius Actes 10. But the Lord would not do it but by the ministerie of Peter According to that of the Apostle 1. Corin. 1.21 It hath pleased the Lord by the foolishnesse of preaching to saue so many as beleeue and so many shall beleeue as are ordained to eternall life If then thou be desirous with Dauid to heare of ioy and gladnesse and to haue assurance of the pardon of thy sinnes then reuerence the ministery of the word by which the Lord communicateth his Spirit to such as hee will saue And surely this must needes be an exceeding comfort to all the children of GOD that GOD doth not onelie freely forgiue them their sinnes but also telleth them of the forgiuenesse of the same sealing vp in their hearts the testimonie thereof by his holy Spirit Vse 1 Seeing God hath appointed the ministerie of the Word to bee the meanes to worke all true and spirituall comfort Oh then in all our needes wants and distresses let vs search the word of God ther is comfort to be found many heauenly and sweete promises of the gospell to quicken reuiue our poore distressed soules Psa 119.50 Psa 84.1 2 Psalme 43 Psalme 4. Reu. 22.2 and this the Prophet Dauid knew by good experience that there is more found comfort in the feeling of Gods loue then in all the world besides It may well be compared to the tree Saint Iohn speaketh of which beareth twelue manner of fruit and the leaues of the tree serue to cure and help diseased and wounded soules and the fruit of this tree of the word of God is most sweete and pleasant and therefore let vs if wee desire to desire true comfort indeed seeke it in the meanes namely in the word and ministery of the holy gospel Vse 2 This sheweth that all those be enemies to their owne soules thaâ— despise the ministery of the Word and preaching of the Gospel If euer thou finde one iote of true comfort thou must haue it in the meanes that God hath ordained namely in the ministerie of the Word let men seeke it else-where and they shall find none Men may seeke delight and ioy in their golde and siluer in merry companie in this or that as men vse to doe but alas they can not finde it there yea experience sheweth that distressed soules full of woe and miserie could neuer finde true comfort in anie thing else saue in the ministerie of the Word of GOD and there they haue found endlesse comfort by the hearing of the blessed and sauing promises of the Gospel and therefore it men shall neglect or despise the word preached how can they euer find ioy or gladness or anie dram of sauing comfort Doctr. 4 Whereas Dauid craues of GOD that he would cause him to heare of ioy and gladnes that is that his sins were all pardoned and be reconciled to God in CHRIST that so he might haue some good matter of ioy and gladness Wee learne hence that there is no sound ioy nor comfort to any man or woman Where sin is not pardond ther can be no true ioy but onely in the pardon of sinne and feeling of Gods loue in CHRIST and all other ioy which men do frame and deuise vnto themselues alas it is but from the teeth outward it is not sound nor durable it is but carnall and earthly and will easily be lost Thus saith the Lord Iere. 9.23 let not the wise-man reioyce in his wisdome nor the strong man in his strength nor the rich man in his riches But let him that glorieth glory in this that he knoweth me to be she Lord And without this there can be no sound ioy as we see in Dauid and so in all distressed sinners till they feele the assurance of Gods loue for the pardon of their sinne Vse 1 This shews that the common ioy of most men and women is but a carnall ioy earthly vaine it is not spirituall it is not true ioy for al the while they eate drinke make themselues merry laugh and sing they liue in sinne in danger of Gods anger and condemnation no feeling of Gods loue no assurance of saluation and then how can they haue any true ioy for this proceedes from the assurance of Gods loue and the pardon of sinne The kingdome of God stands not in meate and drinke Ro. 14.17 but in righteousnesse peace and ioy in the Holy Ghost Esa 57.21 but vnto the wicked there is no peace Obiect Obiect But doe wee not see that wicked men that liue in sin that be notorious sinners swearers blasphemers drunkards c. that these liue in mirth and iollity in eating drinking in ease and idlenesse and the children of GOD haue much forrow and heauinesse griefe and wrong Answ Answ Yes it is true that wicked men that liue in sin passe their dayes in eating drinking
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
and wash them all away in the blood of his Sonne Now hee doth begge for regeneration and encrease of the blessed worke of sanctification which is begunne and continued by the holie Spirit of God for though the Lord shall pardon sinnes past yet if hee giue not power against sinne in time to come we shal marre all quickely and commit either the same againe or else some greater sinne there fore hee craues power against sin in time to come that he may not fall into the like againe Parts of this verse two In this tenth verse there be two things to bee confidered first hee craueth a sanctified heart because till the heart be pure no good motion can proceede from thence no more then sweete Water from a bitter Fountaine secondly he praies for the renewing of the worke of grace or new birth and sanctification which he had by his sinnes hindered yea greatly interrupted that so his soule and filthy heart being renued and sanctified thence might proceed good affections and holy actions with continuall and constant obedience Doctr. 1 Whereas the Prophet ioynes this petition of Sanctification vnto the former of Iustification we learne Iustification and Sanctification go together that these two graces of Gods spirit Iustification pardon of sinne and sanctification a godly life and conuersation are so knit and vnited together that they can not be seperated so as no man is truly iustified by faith in the bloud of Christ but he is also sanctified by the Holy-Ghost no man can haue the pardon of his sins but he must becom a new creature in Iesus Christ And this appereth plainely by the Apostle S. Paul Rom. 5. treating of Iustification and Chap. 6. vers 4 5. intreating of Sanctification he shewes that these two go euer together so as he that is not sanctified is not iustified and he that is not regenerate and borne anew by faith in Iesus Christ and the worke of the Spirit cannot haue the pardon of his sinnes Seeing Iustification Vse 1 and pardon of sins and Sanctification and new-nesse of life cannot be seuered in the children of God no more then fire and heate then men had neede to take heede lest they deceiue themselues while they say God is mercifull and they hope all their sinnes are pardoned in the bloud of Christ But vnlesse thou be truly sanctified vnlesse thou be a new creature in Christ Iesus thou canst haue no assurance of thy Iustification and pardon of thy sins therfore if thou liue in sin delight in sin no change no new birth no reformation of thy hart life certainly thou hast no pardon of thy sinnes as yet and thy hope is but a foolish and vaine fancy of thine own braine Hence to trie the assurance of our saluation Vse 2 by the fruit of our Sanctification for heereby wee may assure our selues that we are iustified if wee leade a sanctified life If wee haue our conuersation in holinesse wee shall haue in the end euerlasting life 2. Timoth. chap. 2.19 the Apostle sheweth there that the foundation of the Lord standes sure so that the Lord knoweth who are his He sheweth also how wee shall know that wee are the Lords euen this Euery one for his own assurance must depart from iniquity and this is confirmed by that of S. Iohn Ioh. 1.6 7. If wee say wee haue fellowship with him and walke in darkenesse we lie and do not the truth O then as we glorie in the name of Christians and would be accounted Christs let vs be carefull to bring forth the fruits of Christians and to leade a sanctified life for God hath ioined these two together so that not all the wit and pollicie of men whatsoeuer is able to seperate them Create in mee a new heart TO create is to make a thing of nothing as God created the world Doctr. 2 Gen. 1.1 that is he made all things of nothing Hence then learne that it is as great a worke to create a new heart Repentance is a new creation and so to saue a sinner as to create the whole world of nothing yea in some respects it seemes harder for in the creation of the world the Lord but spake the word and all was made there was no hinderance no resistance or opposition but in the creation of the heart a new there are many lets and hinderances First within a man euery man is an enemy to his owne saluation and the flesh resists this worke againe the deuill doth labour to hinder by all meanes possible so blessed a worke Yea and besides that it is a great work to create in a man a new heart It is also a worke of great difficulty not accomplished without great labour and paine and therefore is it called a Birth a Death a Circumcision so then euen as no birth no death no cutting off of the flesh can bee without paine and sorrow So the conuersion of a sinner is not wrought without paine and sorrow The Infant is not deliuered out of it mothers womb without paine and dost thou thinke ô man to part with sinne which is in thee was conceiued with thee and which since thy birth day vnto this present thou hast nourished with such delight and not to tast of paine in thy new birth no â—ssuredly it will not bee but it will cost thee much sorrow many a sigh yea and teares themselues before thou hast the same effectually wrought in thee Seeing it is so hard a thing to haue a new and sanctified heart V se 1 euen as to create the whole world then we had need to take the greater paines about it to vse all meanes that God hath appointed namely Ioh. 17.17 Acts 15 9. the word preached the Sacraments prayer meditation in the law of God and to cry vnto GOD for the same continually Wee see that there is nothing in man of himselfe that is pleasing vnto God Vse 2 for Dauid praies to haue a new heart created in him and therefore there is no will no motion in any man of himselfe to please God all must be new yea till the heart be created a new and sanctified it is a sinke of sin and all vncleannesse full of poisoned lusts and concupisence and therefore no freedome of will to any thing that is good til God create this new heart Seeing Dauid prayes to God to create a cleane heart within him Vse 3 it must admonish vs all to looke vnto our hearts that they be cleane for it is the fountaine of all life and motion Now such as the fountaine is such will the water bee such as the roote is such will the fruite bee and if thy heart be euill it will send forth filthy lusts and desires And as our Sauiour saith Mat. 15.19 Out of the heart commeth euill thoughts murthers adulteries thefts false testimonies slanderâ— these are the things which defile the man Oh! then let vs look vnto our hearts and labour
for sanctified hearts intreate the Lord to create them in vs and to take away our stony and corrupt hearts Luke 8. and giue vs good and honest hearts sanctified by his Spirit for looke how our hearts bee so will our thoughts words and workes be a good heart will haue good words and good deeds but a stinking and corrupt heart will send forth vile and filthy words and workes Quest Doth Dauid desire no more but a cleane heart hath he no care of his words and his actions of his outward life and conuersation Ans Yes verily Dauid though he names but the heart yet vnderstands the whole man both outward and inward but because that is the fountaine of all therefore hee names that and if the heart be pure it will make the whole man good for the heart of man is like the great wheele of a clocke it is the first mouer either to good or ill Hence marke Doctr. 3 that in true sanctification True Sanctification is neuer in part where the worke is truely wrought it is not onely outward in word and deed but it is inward and of the whole man both body and soule heart will iudgement affection conscience words and workes The God of peace sanctifie you throughout 1. Thess 5.23 So that the minde which by nature is full of blindnesse and ignorance is inlightened with the true knowledge of God reuealed in his Word the will flyeth euil and imbraceth that is good the affections are purged from rebellion yea euery part and faculty both of body and soule is sanctified So that as wee haue giuen vp our members seruants of vnrighteousnesse to worke sinne Rom. 6.19 Now they become seruants of righteousnesse to holinesse Yea the body is now a fit Temple of the Holy-ghost fit to performe all duties to GODS glory and the edifying of our brethren And therefore this must be remembred that he he which is truely sanctified is wholy sanctified throughout in soule and body Vse 1 This shewes thousands in the world to bee in a miserable case for alas they seeme to be religious and yet are not truely sanctified for they liue in some sinne or other with Herod Mark 6.2 they nourish in their bosomes many sinfull and rebellious lusts and desires Note this well Well if thy tongue bee not sanctified to cease from ill words and to speake well if thy hands or eyes or eares Iames 1. c. if thou be not sanctified throughout in euery part there is no true worke of grace no sound sanctification for where it is truely wrought there will bee a change in all parts and powers of soule and body Vse 2 Let vs labour to bee assured of this blessed worke of Sanctification in that wee finde our selues purgd throughout our mindes will affection reason conscience tongues hands feete that we deny any seruice to sin and Sathan and doe willingly consecrate all to God for if we keep one part and neglect another it will not boote vs no more then to set a strong defence at one place of a Castle and to neglect the rest or to shut one gate and let the rest stand open Notes to know whether this change is wrought in vs or no. Now that wee may the better descerne our estate whether the sound worke of grace be wrought in vs or no and whether God hath sanctified our hearts truly or not we shal know it by these three fruits of sanctification which are euer found in all them that be truely sanctified First a detestation and earnest loathing of our former sins in which we haue delighted and taken pleasure in with an hearty loue of righteousnesse and holinesse and newnesse of life so as wee are loath to offend God in any thing and are most carefull to please him in all things when as wee carry a purpose not to sin but can say I delight in the Law of â—â—d in the inward man Rom. 7.22 though we fall by the infirmity of our owne flesh Secondly when wee finde in our selues that from this loue of that is good and hatred of euill we find an earnest desire in our hearts to imbrace the one and to flye to other so that from this desire there arises a setled purpose in heart and a carefull endeuour in life to mortifie our corrupt nature to subdue the flesh and in time to come to frame our liues in all things according to the rule of Gods holy word and that we not onely desire this but vse all blessed meanes Word Sacrament Prayer meditation to performe it Thirdly another fruite is this namely when as wee finde in vs this desire to do well and purpose and hearty indeuour to kill sinne and to liue to God is hindred by our spirituall enemies the deuill world and the flesh that then wee finde a griefe of heart a spirituall combat between the flesh and the spirit whereby wee striue struggle to preuaile against our spirituall enemies and to ouercome them then there is wonderfull peace of conscience and ioy in the Holy Ghost Vse 2 Well then let all men try themselues whether God hath by his Spirit truly wrought the worke of Sanctification or not First dost thou hate thy former sins and loath them as bane and poyson yea as the deuill himselfe and doth thy heart loue good duties holy and righteous which before thou foundest bitter Secondly dost thou desire and indeuour to kill thy corruptions to subdue and mortifie thy lusts and desires and dost in deuour to frame thy life according to the rule of Gods word and makest that thy sole guide Thirdly dost thou grieue at thy faults and infirmites shunnest the occasions of sin and dost wrestle against all the temptations of Sathan and dost thou reioyce in nothing more then to preuaile and get the victory These bee good signes and fruits of Sanctification but bee they wanting thou canst not be assured thou art truely sanctified or hast any true worke of grace as yet wrought in thy heart O GOD. HEnce we learne who is the Authour of this worke of Sanctification Doctr. 4 God the Author of Sanctification namely it is the proper worke of the third person in Trinity the holy Ghost he doth sanctifie the Elect 1. Thes 5.23 The very God of peace sanctifie you throughout The faithfull are begotten Iohn 1.13 Not of flesh and bloud nor of the will of man but of God This worke of Sanctification cannot flow from our parents For who can bring a cleane thing out of filthines S. Ioh. 13. The new birth is not of bloud nor of the will of the flesh nor of man but of Christ who 1. Cor. 1.30 It made vnto vs sanctification Col. 1.19 In him are hid all the treasures of it Of whose fulnesse wee receiue grace for grace 1. Ioh. 16. Againe it is said Eze. 36.26 A new heart will I giue them and a new spirit will I put
into them And I will take away their stony hearts and giue them hearts of flesh God the Father sanctifieth in giuing his Sou Christ vnto vs so Christ sanctifieth in washing vs from our sins in his bloud And the Holy Ghost in applying CHRIST IESVS his death and resurrection to vs. And thus the worke of Regeneration or Sanctification is by GOD alone wrought iâ— the Elect. Vse Well then this shewes that man hath no freedome of will in heauenly things pertaining to Eternall Life but all is of God faith saluation life eternall and comes from GOD and therefore let vs vse all good meanes appointed of GOD and seeke this at his hands who alone can and will do it Now followes the second part of the verse Part of this verse And renew a right Spirit within mee Wherein Dauid craues grace from GOD to become a new creature and withall that God wold inable him by his spirit to be faithful and constant in time to come and therefore requires of God a stable Spirit a firme Spirit that is not onely a constant purpose to walke vprightly with GOD but power and strength from his Spirit to become faithfull and constant as fearing his owne weaknesse if the Lord should leaue him to himselfe For as GOD giues grace to obey so he must giue grace to perseuer As if hee should haue said O Lord thou hast begunne this blessed work of regeneration new Birth by thy holy Spirit But I like a sinfull wretch by sin and rebellion haue hindred the same and broken off the gracious worke of thy holy Spirit Now I beseech thee O Lord lay to thy hand againe and a fresh begin to renew the work of thy Spirit euen the blessed worke of new Birth and withall grant that in time to come I may be strengthned in the inner man by thy holy Spirit and may bee made thereby firme and constant to continue yea to grow and hold out to the end in holy obedience Doctr. 1 Marke that Dauid acknowledgeth he had broken off the worke of God his Spirit in him Man by sinning breakes of the worker of Sanctification and interrupted the same and hindred the worke of Sanctification by his sinnes and disobedience And therefore wee learne that after God hath touched a mans heart to repent and sanctified him by his Spirit if hee sinne and rebell against God hee doth what lies in him to cut off the worke of grace to hinder the work of his saluation and breake off the gracious worke of Sanctification and new Birth and if the Lord should leaue him hee shold fal cleane away from grace for the Spirit of God is glad and ioyfull when as we are carefull to auoid all those waies which offend God and wound our soules when we seeke to keep good hearts faith vnfeigned a good conscience then the Spirit of God doth daily proceed with the worke of new Birth and Sanctification but after we shall rebell against God and commâ—â— sinne we gâ—â—eue the holy Spirit of GOD and vexe him that hee is compelled by our lewdnesse to leaue off the worke in the middest because wee suffer not our selues to bee wrought vpon Eph. 4.30 but we will follow our owne lusts and liking and when the spirit of GOD ceaseth to renue vs and to beget our hearts to God then there rises blindnesse of minde so as we cannot conceiue and feele the loue of God as in Dauid And then this gracious worke of the spirit being interrupted there arises griefe and sorrow of soule and conscience Vse 1 Well seeing this is the fruite of our sinnes against knowledge and conscience they hinder the worke of grace and new birth interrupt the blessed worke of sanctification begun by Gods Spirit bring blindenesse of mind and hardnes of heart Oh then let vs take heed of sinne intreate the Lord that hee would giue vs grace for euer to hide his word in our hearts that wee might not sinne against his Maiesty and that he wold not leaue vs to blindenesse of minde and hardnesse of heart but that hee would rather continue his loue and mercy vnto vs and that his holy spirit would daily proceede with the blessed worke of Sanctification and renuing of our soules vnto holinesse and true righteousnesse Vse 2 So often as we bee tempted to sin let vs remember that if we yeeld vnto it wee shall hinder the blessed work of Gods Spirit hinder our new Birth and Sanctication and thereby do what lies in our power to grieue the holy Spirit of God and cause him to leaue off the blessed worke of regeneration Vse 2 When Dauid intreates the Lord that hee would renue a constant and stable spirit in him Good to feare our weaknes he shewes that he was greatly affraid of his own weak nesse and therefore desires strength from God to hold out and perseuer in obedience euen vnto the end that God would by his Spirit giue him a constant purpose continuall indeuour both in heart and life to doe his will and therefore we learne from him to suspect our selues to feare our owne weakenes and infirmity if the Lord should leaue vs to our selues Blessed is the man that feares alwaies Pro. 28.14 but hee that hardeneth his heart shall runne into all euill waies For such is our weaknes that we are ready to fal into the selfe fame sinne from the which wee are escaped of the Lord doe but a little leaue vs to our selues This doth the Prophet teach Psalme 78. How oft dâ—d they prouoke him in the wildernes and grieue him in the desart Thus did Pharaoh Exod. 9. Chap. 27. I haue sinned and the LORD is righteous but I and my people are sinnefull But when the Iudgement was remoued his heart was hardened againe and hee continued in his sinne Wee see this in the example of the Israelites Iudges the third Chapter They commiteed euill againe and againe they fell into idolatry they knew it was a sinne yea and they had experience of Gods seueritie against it for all that they fell againe into the same sinne and so prouoked the Lord to punish them So Hebr. 6. Many sinne againe after the receiuing and acknowledgement of the truth So that except the Lord vpholde and holde men backe they wil fall into the same sinnes they before committed and so prouoke the Lord afresh to punish them O then let vs feare our weakenes If Dauid a holy Prophet a man after GODS heart prayeth thus that GOD would stablish him with his free Spirit that is giue him a constant purpose and indeuour to continue in obedience how much more haue we need to do the same knowing how weake we are how many inticements wee haue to sinne how cunning the Diuell is and vseth the world and the flesh as so many enemies to fight against vs well let vs feare the worst and doubt our weaknesse and it will make vs more carefull to
Paul professeth of himselfe Luke 8. Phil. 3.7.8 that he esteemed all things but dung in comparison of CHRIST IESVS and the fauour of God in him And the reason is plaine because if a man had all the world and wanted the loue and fauour of GOD was in his displeasure Mat. 16.26 and vnder the curse of God what good could it do him Euen as if a Subiect should haue ten thousand pounds and yet the King cannot abide him but seeke his death And therefore the childe of God if hee were asked what is the thing hee desires most in all the world would answer Mercy and the loue of GOD in IESVS CHRIST hee would despise honours lands Psal 32.1.2 liuings gold siluer pleasures and delights and preferre one dramme of mercy and the least drop of Christs blood for saluation before all the world Vse 1 This may serue to reproue thousands in the world carnall men and women so they haue the world at will and may lieu at ease eate drink and bee merry they feele no want of Gods mercy no need of Christs bloud they esteeme not Gods fauour and loue desire not reconcliation but say Who will shew vs any good Well diddest thou neuer feele the want of GODS mercy no hungring and thirsting after IESVS CHRIST and his righteousnesse it is manifest thou dost not belong to GOD thou waste neuer yet truely humbled Vse 2 Let this Doctrine admonish vs to labour with our heartes to bee affected with this namely to esteeme more of GODS loue and fauour and assurance of his mercy then all the world let vs desire it more let vs reioyce more in it so as if the question should bee asked what is the thing that thou doest most desire and affect and what thou dost most delight and reioyce in of all the things in the world wee may be able in truth to answere and say with feeling and comfort I desire nothing more vnder Heauen then the mercy of GOD in IESVS CHRIST to be in his fauour to be reconciled vnto his Maiesty and with Paul to esteeme all things but dung in comparison of that And till this be in vs in some measure we can neuer finde true comfort to our soules and bee assured that we haue true sauing-faith in Christ For this is a certaine fruite and note of an humble and beleeuing heart to hunger and thirst after Gods mercy in Christ and to esteeme more highly of the least drop of Christ his precious Bloud for our saluation then of all the world if it were offered vnto vs. Vse 3 Wee must labour to manifest this our earnest desire and great account of Gods mercy by vsing all blessed meanes to attaine vnto it wee must repent and bewaile our sinnes leaue and forsake them wee must embrace Iesus Christ by faith and cry with teares vnto GOD for mercy Knocke Seeke Aske Math. 7.7 Acts 13.20 And let vs doe as the men of Tyrus and Sydon when Herod tooke a pitch against them and intended to warre against them they came all with one accord and besought Blastus the Kings Chamberlaine to haue peace So let vs go vnto IESVS CHRIST the Peace-maker desire him to speake to GOD the Father for vs that there may bee an euerlasting peace Doctr. 3 When Dauid prayeth that God would restore vnto him State of Gods children not alwaies alike The ioy of his Saluation those sweet comforts he was wont to feele and finde in Gods mercy and feeling of his loue in Christ wee learne that the state of Gods children is not alwaies alike full of ioy comfort and gladnesse but sometimes full of griefe misery cares and trouble For the dearest children of God who are replenished with the greatest measure of ioy and comfort in the feeling and assurance of Gods loue in Christ when as the Lord leaues them to fall into some sin against knowledge conscience they shall finde not onely a great decay but an vtter losse of ioy and comfort for the time Thus it was with Dauid who though he was a man after Gods own heart enriched with great blessings and spirituall mercies most deerely beloued of God sanctified in great measure yet now hauing fallen into these two filthy sinnes of Adultery and Murder see how he if perplexed in great distresse and trouble of minde and now the feeling of Gods mercy and ioy in Gods Spirit seemed to bee cleane lost So it was in Peter Luke 23. and so it is in euery childe of God Didst thou euer sinne against knowledge and conscience since thou wast conuerted thou shalt finde then a wonderfull deadnesse of heart trouble of minde and feeling of Gods anger with the losse of comfort for a time Vse 1 Seeing sinnes against knowledge and conscience wound the soule exceedingly and depriue vs of the peace and comfort and ioy of GODS Spirit and bring terrours feares and gripings with them Let vs as to auoid all sinne so especially auoid sinne against knowledge and conscience and labour in all things in all places and at all times to liue and walke so vpright with GOD that thou neuer wound thy conscience though thou mightest get the greatest gaine honour or pleasure yet if it bee sinne and that against knowledge and conscience abhorre it and commit it not if thou louest thy owne soule for if sinnes of ignorance shall not escape punishment vnlesse men repent much more sinnes against knowledge and conscience for these prouoke the Lord exceedingly to turne away his fauour from vs draw downe his iudgements vpon vs wound the conscience depriue vs of the feeling of Gods loue and fauour bring trouble of minde and a wounded conscience oh then would you inioy this great blessing of peace of conscience which is a continuall feast would you be loath to loose the feeling of GODS loue and comfort of Gods spirit auoid all sinne but especially presumptuous sinnes against knowledge and conscience they wound especially and depriue vs of peace of conscience Vse 2 If the Lord doe at any time leaue vs to sinne euen presumptuous sinnes against knowledge and conscience which is a fearefull thing yet let vs not despaire vtterly of Gods mercy but seeke to renew the feeling of Gods loue againe intreate the Lord to restore vnto vs the ioy of his saluation and that wee may obtaine the fauour of God againe and renew the feeling of his loue let vs renew our repentance bewaile our grieuous and heynous sinnes seeke earnestly for grace and pardon and giue the Lord no rest at all till wee finde and feele him to bee reconciled vnto vs in IESVS CHRIST Doctr. 4 Marke what was the speciall thing wherein Dauid this holy seruant of GOD did reioyce Pardon of sinne the soundest ioy not in gold or siluer not pleasures and carnall delights not in lands and liuings not in a Kingdome but in the saluation of GOD in his loue in pardon of his sinnes and saluation of his
that faile in the maner of doing of it to offer sacrifice was the Commandement of God but when the Iews thought by their sacrifices to appease Gods anger without the sacrifice of Christ they sinned and God abhorred them and cared not for them Againe to preach the word of God is his commandement but when Iudas shall preach the word to cloake his couetousnesse and treacherous heart it is a sinne in Iudas to giue almes it is a thing commanded and a sacrifice wherewith God is well pleased but if men shall giue to merite and to be seene of men the Lord careth not for it so as wee see a man may doe things which God commands men to do and yet be so farre from pleasing God that they shall sinne and prouoke him to anger because they doe them not in an holy manner Pro. 15.11 in faith repentance obedience and zeale of Gods glory Vse 1 This condemns almost the whole seruice of God amongst the Papists who do all to this end to merit and deserue at Gods hands pardon of sin and freedom from punishment but this is to a wrong end wee must doe good works not to merit but to honor God to giue good example to make our calling sure to our selues Vse 2 This must admonish vs all not only to doe that God commands as to preach the word heare pray receiue the sacrament c. but to do it as God commands or else he abhorres all we do vnlesse we do them in faith repentance and obedience all is in vaine Doctr. 3 If the Lord abhorre those sacrifices which hee commands for mans sinne Popish Sacrifices abhominable how much more those sinnefull sacrifices which haue beene inuented by man without any warrant from his word as the Idoll of the Masse Popish pilgrimages perpetuall chastity voluntary pouertie liuing in a cloister c. Vse 1 Wel then let vs take heed not only that we doe not abuse those sacrifices which the Lord commands by our euill doing and performing of them but much more that we be not so bold at any time to offer vnto the Lord such sacrifices as are condemned in the word of God to offer with strange fire as Nadab and Abihu and such as Paul calles Wil-worship and Christ calles The inuentions of men for these the Lord abhorres Vse 2 It condemns that bloody beastly sacrifice of the Papists who offer in Masse Christ daily for the quicke and dead an horrible abuse of Christ Iesus for Christ hath by his owne sufficient sacrifice of his bodie and bloud on the Crosse appeased his fathers anger for the sins of the world and put an end to all these sacrifices and if they offer vp CHRIST in the Masse for quicke and dead then Christs sacrifice was imperfect that must be patched vp with that abhominable Idoll Concerning these sacrifices which were Lambs Sheep Goats or Bullockes and were all slaine offered to God in fire let vs marke that they were all so many figures types and shapes of that euerlasting sacrifice of Iesus Christ which hee offered vpon the Crosse in his owne person Doctrine Christ an end of all other Sacrifices Then this doth commend vnto vs that blessed and most meritorious sacrifice of Christ the lambe of God seeing there was so many prophesies of it euen from the beginning of the world and so many shadowes and types of it as can not be numbered because there neuer passed one day amongst the Iewes from the time of the Law till Christs comming but they offered at least morning and euening sacrifice as shadowes of Christ Iesus to come and the people of God the beleeuing Iews and holy Fathers and Prophets did in them beholde Iesus Christ as slaine and crucified before their eyes And as Christ saith The holy Patriarkes and Prophets and famous Kings desired to see my dayes and would be glad to see and yet saw it not Vse Well seeing the sacrifice of Iesus Christ is so excellent meritorious of endlesse worth to procure Gods fauour to vs how should we often thinke vpon it neuer let it depart out of our mindes And to this end wee should be more willing to approch and come to the Supper of the Lord that so there as it were in a plaine Table and Picture and not painted on a woodden crosse as the Papists do we might behold Christ crucified and his bloud shed for our sins so often as we see the bread broken and the wine powred out So often as yee doe it 1. Cor. 11. doe it in remembrance of mee to shew foorth my death till I come For the remembrance of Christs sacrifices it is a sweete comfort to all wounded and distressed soules it is sacke and sugar to them all that truly beleeue in him it is an excellent means to kill sin and to humble our hard hearts that we should remember our sinnes were as the bloudie nailes and the speare which put him to death and a powerfull bridle to restraine vs from sinne because so often as wee sinne wee doe as it were pierce his heart afresh and as for those that care not for comming to the Sacrament nor yet for the word wherein Christ is liuely crucified they shew they haue no benefit by this sacrifice of Christ VERSE 17. 17. The Sacrifices of God are a contrite spirit a contrite and broken heart O God thou wilt not despise Dauid hauing shewed what be those Sacrifices wherein the Lord God hath no pleasure namely such as men shall offer with hope to merite or without faith and repentance Now he shewes what is that Sacrifice wherein the Lord takes great delight and is well pleased and that is in one word A broken spirit a heart truely wounded for sinne In this verse let vs first finde out what is the broken and contrite Spirit Secondly the commendations of it namely it is called the Sacrifice of God Thirdly that hee doth not despise By a broken and contrite spirit is meant such an heart as is truly humbled with sight of sinne wounded and pierced with feare of Gods anger grieued for offending so mercifull a God and louing Father and doth begge for mercie at his hands as for life and death besides the endlesse mercy of God in Christ which breaketh the heart of a poore sinner So then there be two things that wound and bruise the heart of sinners First the sight of sinne and knowledge of our misery by reason thereof Secondly the endlesse mercie of God in Christ so as it cuts vs at the heart to remember that wee haue offended so good and mercifull a Father Doctrine Broken hart most rare thing to be foūd Seeing this is that broken heart which is thus bruised with the sight of sinne and is humbled for them yea hath a most lowe conceit of it selfe as most vile and vnworthy wee shal see that it is a most rare thing to be found for generally men are so blinded
with selfe-loue that they see nothing or feele nothing to humble them or to bruise their stonie hearts but are like the Church of Ephesus for this is euer a fellow of hardnesse of heart Reu. 3 14â— Eph 4.18 and cause of all ignorance of our misery Men are like those that be sicke of the lethargie it is a deadly disease and incurable this hardnesse of heart it is the common iudgement of God vpon our people it raignes euery where Vse 1 Seeing that this broken heart is so rare and hard to be found and the hard heart is so common and so dangerous a fore-runner to hell O let vs looke to our selues how wee finde our hearts broken and bruised with the sense of sinne mourne for them and bewaile them Alas it is wonderfull to see poore soules how men lie in sin see nothing and feare nothing nor complaine of nothing men can complaine of the stone in the reines and cry out for griefe but no man complaines of the stone in the heart they feele no such griefe though it be deadly and dangerous and if thou findest thy hart hardned so as thou art not touched and troubled with the sight of sinne of Gods vengeance of hell and damnation that thou canst not mourn for them that thou fearest not GODS iudgements and art not affected with his mercies to mourne for thy sinnes O! know that thy state is fearefull and miserable thou art in extreame danger to perish and to be damned for euer Vse 2 Seeing a hard heart is so fearfull a iudgement of God and a fore-runner of hell let vs vse all good means for the bruising of the heart and to this end wee must labour to know the Law of God how wee breake it daily in thought word and deed we must know the curse of God due to sinne That the wages of sin is death Rom. 6. psal 40.12 And because the preaching of the word is the most excellent meanes to worke this and is the Lords hammer to crush in peeces our stonie hearts let vs attend that And lastly let vs thinke much of Gods mercie in Christ that so his mercy patience long-sufferance c. may be a speciall meanes to bruise our hearts that we haue siâ—ned against him Vse 3 Let vs take heed of pride of heart to thinke too well of our selues for this is certaine where men and women thinke too well of themselues there is hardnesse of hart and where hardnes of heart is there is pride of heart for these two go not asunder and the more prowd the more hard-hearted and the more hard-hearted the more prowd and therfore if thy heart be humbled indeed brused for sinne there will follow a very lowe and base estimation of our selues 1. Tim. 1.15 to thinke more basely and meanely of our selues then any man can do The second point is the praise and commendations of this Sacrifice namely that the Prophet doth not onely call it the Sacrifice of GOD that is most excellent and such as God loues and likes but also he calls it broken Sacrifices in the plurall number The Sacrifices of God For it is not in vaine that he speakes in the plurall number and the meaning is this to shew that a heart broken and bruised for sinne is in stead of all other Sacrifices whatsoeuer and let men offer what Sacrifice they will neuer so many costly or excellent yet if this be wanting it is but in vaine GOD esteemes not of it one broken heart is more worth then a thousand Sacrifices of great price Instruct. THis may admonish euerie one to take heed that wee doe not present the Lord with any other Sacrifice but this which is in stead of all and more worth then a thousand offered by hard-hearted sinners for if a man offer many Sacrifices pray much preach much heare much receiue the Sacrament often yet if the heart be not broken humbled and bruised alas all is in vaine GOD esteemes of them as dogges bloud wee can not please him without the broken and contrite spirite Secondly wouldest thou offer vnto God a most precious Sacrifice that might be in stead of all the rest and make all the rest acceptable O! then present him with this broken hart the poore woman that cast into the Treasurie but two mites cast in more then all the rest because it came from a heart truely humbled and so if thou wouldst haue thy praiing Preaching Hearing c. please GOD then present the Lord with a broken heart which is in steed of all other sacrifices and makes them all acceptable and without this all is abhominable to the Lord. Thou wilt not despise Doctr. 2 THat is thou dost loue and like and art well pleased with it God doth highly esteeme of a broken heart with a broken heart and contrite spirit Hence we learne that God doth highly esteeme of and loue that man or woman which is of a broken heart as Iosias whose heart melted 2. Reg. 22.19 when as the heart is broken with the sight of sin and sence of Gods anger Luke 19. Esay 66.2 Esay 57.15 and withall doth imbrace IESVS CHRIST for pardon Vse 1 Heere is matter of endlesse comfort to poore distressed soules whose hearts are wounded and bruised for sin melt and mourne for them feelâ— the burthen of them and bewaile them thou art deere vnto God hee loues thee and likes thee and hath respect vnto thee and hee will comfort thee and deliuer thee looke on Iosâ—as that godly King on the Publican and on euery child of God how the Lord hath refreshed them Vse 2 Seeing the Lord doth not despise a broken and contrite spirit a distressed soule and wounded conscience he will not breake the bruised reede nor quench the smoaking flaxe then let no man or woman of a contrite spirit be out of heart as though the Lord hated them and regarded them not no no let them rather know that the Lordloues them and likes them that they are deere vnto him it is a wonderfull comfort to Gods poore children oh they finde and feele the heauy weight of sinne and groane vnder it so as they thinke the Lord loues them not but rather hates them but it is not so the Lord loues them and they are most deere vnto him VERSE 18.19 18 Bee fauourable vnto Zyon for thy good pleasure Build vp the wals of Ierusalem 19 Then shalt thou accept the sacrifice of righteousnesse euen the burnt-offering and oblation then shall they offer calues vpon thine Altar The secoÌ„d part of the Psalm coÌ„taining a prayer for the Church HITHERTO wee haue heard of the first part of this worthy Psalme wherein Dauid hath put vp sundry Petitions and requests to God for the pardon of his sinnes and turning away of GODS fearefull iudgements Now in these two last verses Dauid is mindefull of the Church and people of GOD and because he had by his sinnes not onely indangered his