Vse 1 Seeing the Lords mercy is as a bottomlesse sea that can not bee drawne drie Lament 3 His compassions faile not Hence is matter of great comfort to all true penitent sinners for thy sins cannot be so many nor so great but if thou haue grace to repent God is able and willing to pardon them all If thou say Oh! my sins are great grieuous monstrous vnspeakeable well the mercy of God is greater as may appeare in the pardon of Lots sinnes Genes 19.2 Sam. 12. Acts 9. Ioshua 2. Dauids Peters Paules Rahabs c. If thou canst repent and truely turne to God If thou say O! they are more then the starres in number remember that Gods mercy is as a botomlesse sea hee hath a multitude of Compassions and can pardon them though neuer so many and grieuous If thou say Oh! I haue liued a long time in them twentie thirtie fortie yeares looke on Gods mercie shewed to Rahab Paul others that had liued long in sinne so that if a man haue grace to repent neyther the greatnesse nor the multitude nor the continuance of his sinnes none of all these can hinder Gods mercy but here is all that men must repent otherwise if men doe not repent the least sinne is damnable and if men repent no sinne is so great but is pardonable The mercies of god beloÌ„g not to all Yet notwithstanding men must take heede that they take not occasision to liue in sinne because God is mercifull for these things are noted as a comfort for those that sigh and groane vnder the burthen of their sinnes to comfort them and to keep them from dispaire that if they bee truely humbled for their sinnes there is yet with the Lord mercy in store whereby they may be saued Vse 2 Seeing all Gods gifts come from him to vs of grace and mercie euen because he is full of mercie and hath euen a multitude of mercies for poore penitent sinners that sue to him for mercie We learne aboue all things in the world to desire mercie and the pardon of our sinnes This we see in the Prophet Dauid Psal 6.6 My soule is sore trouble But Lord how long wilt thou delay Psal 63.3 Returne O Lord deliuer my Soule Saue me for thy mercies sake this is likewise practised by the Church It is the Lords mercies that wee are not consumed Lament 3. because his compassions faile not Thus the godly when they desire any blessing they aske it of fauor If they craue to haue any iudgement remoued they craue it of mercie esteeming his mercie aboue all the world or aught else they can desire labour therfore aboue all things in the world for the mercie of GOD in Iesus Christ vse all good meanes to obtaine it employ thy selfe diligently to keepe it and to continue it towardes thee that in thy life it may be with thee in death it may not depart from thee Lastly where the Prophet Dauid saith According to the multitude of thy compassions blot out mine offences Marke that the word blot out it is a metaphore taken from Writing-tables when a man shall wipe out with a spunge all that is written or from crossing of bookes of Records and Bookes of Debts And it is all one as if Dauid should haue said O Lord I haue runne far in thy score I haue euen filled thy Booke nor with small but great summes of Debt pay I am not able no not one farthing Now Lord I beseech thee therfore deface crosse and blot out altogether the Debt of my sinnes Doctr. 1 Hence we learne The Lord keeps a Booke of our sinnes that all our sins are recorded in the Lords Booke he keepes a Bill of Account all our verie thoughts words and deedes are knowne vnto him he keepes them in minde and memory and hath them written downe And vnlesse we repent of them and they be blotted out with the bloud of Christ laied hold on by faith the Lord will call them all to account at the day of iudgement Reu. 20.12 The Bookes shall then be opened and euery sinne olde new secret open against God and men shall be brought to light for they bee rocorded in Gods Booke Now by these Bookes wee may not conceiue materiall bookes in which men write downe such things as they would haue remembred for God can not be said to stand in need of any such helpes But because all things are as certaine and manifest to him as if hee had his Registers in Heauen to keepe account thereof Psalme 139.16 Dan. 7.10 Philip. 4.3 So then we may see that the Lord doth keepe a note of all our sinnes and chalkes them as it were vpon a score vntill payment come It is not with God as it is with Princes who are ignorant of the Treasons plotted against them but all things both past present to come are knowne to him aswel our rebellious thoghts as sinne fâ—ll acts committed And although we doe forget and carelesly minde what we haue done yet God forgets nothing euery part and parcell of our debt being noted exactly in his Booke of Remembrance Vse 1 Seeing all our sinnes be knowne to God he notes them downe in his booke of Account and not one sinne can passe him but he writes it down how should this make vs all carefull vnto our liues that wee commit no sin for if we do the Lord knowes it 2. Cor. 5.10 and notes it in his Booke and vnlesse he blot them out they shall all come to account A wicked man and an vnchaste woman how many thousand vile filthy thoughts haue they in their mindes night and day their hearts burne in lust and vncleanenesse and these they passe ouer regarding theÌ„ not making little or no account of them But alas the Lord hath them all written in the Booke of his Remembrance and if thou repent not of them and leaue them O woe to thy soule when this Booke comes to be opened and read ouer and when thou shalt receiue According to thy workes Iob saith Thou hast sealed vp our sinnes in a bag To seale vp a thing doth note an exact kinde of keeping it So then the bagge and bundle of our sinnes being sealed vp and that by God himselfe let vs not imagine that any one can droppe out but all shall come to Iudgement Vse 2 Seeing all our sinnes are so many debts set downe in GODS Booke and we must come to reckoning one day how should wee labour all the dayes of our life to haue them blotted out to haue this Booke cancelled and crossed euen by the finger of God for indeed we may runne on still in Gods debt and set on apace vpon his score but we cannot so fast wipe them out againe nay we can neuer of our selues pay one farthing or satisfie the least of our debts wee owe vnto him It is God that hath written downe that must freely forgiue and cancell as
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
in Rahab in Mary Magdalen Acts 9. Luke 7. out of whom went seuen diuells to moue him to mercy but his meere mercy alone Euen so all the gifts graces of Gods spirit bestowed vpon his seruants either concerning this life or the life to come They all proceede from the free grace and mercie of God in Iesus Christ according to that of the Apostle Rom. 6.23 Eternall life is the free gift of God This is confirmed by the practise of godlie Daniel Dan. 9.7 8 9. O Lord righteousnesse belongeth vnto thee But vnto vs shame because we haue sinned against thee wherby we gather that though our praiers be not without effect yet they preuaile not with God by virtue of any excellency that is in them but because God hath promised to be found of them that seeke him in the meanes he hath appointed And so for the rest of GODS ordinances Word Sacraments c. The Lord doth accept them and is well pleased in them howbeit not thorough our worthines that performe them but for his goodnesse sake that doth commaund them for these properties are to bee found in works that are meritorious First they must be done of a mans owne selfe and from himselfe but we haue nothing of our own to giue vnto God For what hast thou that thou hast not receiued 1. Cor. 4.7 without him we can doe nothing it is he that must worke in vs the will and the deed Secondly they must be such works as are not due vnto him they must not be due debt but proceede from our owne free will euen such as God cannot iustly challenge at our hands but whatsoeuer wee doe wee doe of debt and duty yea Luke 17.10 When yee haue done all those things that are commanded you say we are vnprofitable seruants we haue done that which was our duetie to doe Thirdly the workes we do must be done for the profite of him from whom we looke for a reward But Psalme 16. All our goodnesse can not reach vnto the Lord we may benefit men but wee can not benefite our Maker therefore it is plaine we can not merit Fourthly the worke and the reward must be in proportion equall for if the reward bee more then the worke it is not a reward of desert but a gift of good will But Rom. 8. The afflictions of the present time are not worthy of the glory that shall be shewed vnto vs. So then they are not deserued of vs but are bestowed on vs. This condemnes the doctrine of the church of Rome who teach that God doth shew mercy on some men because they bee woorthy of it for their good workes and honest life and therfore they can dispose themselues by virtue of their fre-will to moue the Lord to haue mercy vpon them Ephes 2.8 But wee ascribe all to Grace and meere mercy and therefore seeing pardon of sinnes comes from the meere mercie and loue of GOD in Christ we must ascribe all the praise of it to God alone pardon of sinnes grace to repent life eternall all these come from the meere mercie loue of GOD in Christ Iesus And therefore let vs ascribe nothing vnto our owne goodnesse or virtue to our owne wit or reason but giue all the glory to God According to the multitude of thy compassions put away mine iniquities AS if Dauid should haue said Oh Lord my sinnes are many and great and therefore I stand in neede of thy mercy for my misery and of the multitude of thy compassions for pardon of all Doctr. 1 When as Dauid prayes for a multitude of mercies The nature of sinne for the pardon of his sinnes we learne hence what an heinous and horrible thing sinne is in Gods sight that it can not be pardoned without a multitude of mercies sinne being committed against an infinite God deserues infinite and endlesse punishment of soule and body and before it can be pardoned must haue infinite mercy Sinne is odious in it selfe and maketh vs vile and abhominable in the sight of God Ierem. 5.25 Esay 59.1 2 3. Keeping all good things from vs and pulling downe all euill vpon vs and that the wages thereof is death being able to presse vs downe euen to the botome of hell It is sinne that maketh vs execrable to the Lord and abhominable in his sight yea nothing doth more deforme vs and make vs cursed detestable in the sight of God then sinne Iosu 7.12 13. the pardon whereof must haue infinite mercie Vse 1 Then hence wee learne that wee neuer esteeme rightly of sinne till wee come so to bee grieued for it as that wee finde our selues to stand in great neede of GODS mercy for the pardon of it yea of a multitude of mercies of a sea of mercies till vâ—e finde that we stand in neede of euerie droppe of CHRISTS bloud to saue our soules Dauid hauing sinned begs for multitude of mercies and so wee shall finde that if we truely repent of sinne that we stand in need of a Sea of mercie and of euerie droppe of Christs bloud Vse 2 This condemneth most men and women who are so farre from esteeming thus of sinne that they make no bones of great sinnes and many grieuous impieties yea they make a sport of sin swearing lying drunkennesse whoredome pride couetousnesse c. and giue them names of virtue we see it too too common that men thinke they stand in no need of GODS mercie they thinke that Lord haue mercy on me will serue But if wee will iudge of sinne as wee ought we shall find that we stand in neede of a Sea of mercie in regard of the multitude of our sinnes Doctr. 2 Wee see that the Lord is full of mercy full of pitty and compassion God a God of mercie Psal. 119. his mercies are ouer al his works And indeede his mercies are great First because they come from an infinite GOD to men who are infinitely euill and deserue no mercy but iudgement Secondly because for time they last for euer neuer haue end Thirdly because the mercy of God concernes great things saluation life eternall c. And this is that which the Lord himselfe proclaimeth from Heauen Exod. 34.6 The Lord is strong mercifull slow to anger and aboundant in goodnesse and trueth reseruing mercie for thousands and forgiuing iniquitie transgression and sinme Againe Michah 7.18 Who is a God like vnto thee that takest away iniquity and passest by transgression He retaines not wrath for euer because mercie pleaseth him he wil turne againe and haue compassion vpou vs He will subdue all our iniquities and cast all our sinnes into the bottome of the Sea Esay 55.8 9. Ezech. 33.11 Though therfore our sinne be great yet great is the mercy of God in pardoning it Rom. 5.20 Where sinne doth abound there grace doth superabound Wherefore let not sin so dismay vs to cast vs downe to dispaire as this cheere vs that God is so gracious
speake well bee not proud of it What hast thou that thou hast not receiued Oh then why art thou proud of it Well let vs acknowledge whence wee receiue all and giue GOD the glory Vse 2 It condemnes the erronious doctrine of the Papists who so much iustifie mans free-will and goodnes that he being but helped by grace a little is able to keep the Law yea to merit saluation and life eternall But if thou canst not by thy own power so much as moue thy lips or open thy mouth how can they with all their goodnesse keep the Law and so merit saluation Vse 3 Seeing the motion of the lips and so of the whole body is of God and no man can speak a word but by the power of GOD not say Christ is the Lord but by the power of the Holy Ghost Yea in him wee liue moue Acts 27. 1. Reg. 13.4 and haue our being Oh then how should wee bee most carefull to speake and do so as GOD haue glory for vnlesse the Lord giue thee power thou canst not moue thy finger nor thy tongue nor once open thy lips if the Lord deny thee this fauour and with-hold his power as in that wicked Ieroboam when hee would haue slaine the Prophet of GOD foâ— crying against his sinnes the Lord smote his hand so as it withered and hee could not pull it in againe Well let vs all take heed how wee speake and abuse our tongues least the Lord in iustice make them cleaue to the roofe of our mouthes for the same 2 Part of the verse The second part of the verse containes a solemâ—e protestation of Dauid that if the Lord shall thus shew him mercy in pardoning his sin and receiuing him into sauour againe that then he will be most willing and ready to praise God and to publish his mercy and goodnesse whereby the Lord shall reape much glory Doctr. 1 Heere wee see Thankesgiuing a necessary duty what is that God requires at our hand for all the mercies hee bestowes vpon vs namely praise and thankes-giuing that wee should speake of Gods mercies seek to honour him and to bee thankefull for his blessings this Dauid shewes more plainely What shall I giue vnto the Lord for all his benefits Ps 116.13 Deu. 10.12 I will take the cup of saluation and call vpon the name of the Lord. Where hee shewes that all that God lookes for at our hands is Praise and Thankes-giuing so the Lord himselfe hauing rehearsed his great blessings vnto his people saith thus O Israel what doth the Lord thy God require of thee but to feare him and to loue him and to walke in his waies Where he shews wherin stands our true thankefulnesse namely not onely in word to acknowledge his mercy but in life to feare him loue him call vpon him trust in him and keepe his commandements Vse 1 Seeing this is all the Lord requires for his great and continuall blessings and mercies for soule and body namely thankefulnesse acknowledging his loue and mercy and praising him for the same let vs labour with our owne hearts to giue the Lord praise to acknowledge his mercy and goodnesse bestowed vpon vs Ps 103.1.2 Psal 33.1 It is a comely thing to bee thankefull And that we may the better be stirred vp to performe this worthy duty of praising God let vs consider both the greatnesse and continuance of Gods blessings bestowed vpon vs as Dauid did Forget not al his benefits who gaue thee the pardon of thy sins c. so let vs bethinke our selues of GODS loue mercy to vs First in electing vs to be the sons of God in deliuering vs from hell and damnation in redeeming vs by the death bloudshedding of his owne Son in preseruing vs from so many dangers in feeding vs and cloathing vs and all the rest of his blessings for this life and that which is to come Oh! if we could thus bethinke our selues of the number greatnesse and continuance of Gods mercies how could wee be so vnkind to forget or to be vnthankful for his blessings we see if a friend do vs a pleasure though it bee but a meales meat we will be thankfull for it speake of it but if hee shall bee a meanes to saue our life from sword fire water or the like oh then we wil go on our hands and knees to do him good Well God is our best Friend and wee are most beholden to him yea more then to all the world and therfore let vs labour with our owne hearts to be thankefull and because many can skill to giue God thankes in words and with their lips let vs know it is not enough in wordes to blesse God and say thankes bee to God but wee must labour in life to shew our thankefulnesse when as we labor to honor God when as we seek to do his will and to serue him and are loath to offend so mercifull and bountifull a God for if a man shall make shew in words that hee is thankefull and yet liue in sinne there is no thankfull heart in him And that we may the better be stirred vp to do this let vs know there is no better way to moue the Lord to continue his loue mercy vnto vs then when we do freely acknowledge his mercy and are thankful for it as we see if we giue a small thing to a poore body if they be thankefull to speake of it and to confesse it it will prouoke vs to do them greater fauours and say alas he is thankfull it is well bestowed on him he is worthy of a better turne so as to bee thankefull for one good turne it is to craue another and therefore let vs remember this duety it is comely it is all the Lord requires and it is the way to procure a new mercy at GODS hands Vse 2 Let vs take heede of that foule fault of vnthankefulnesse when as men can be content to deuour Gods mercies from day to day and neuer giue him any thankes like the Sow vnder the tree eates the acornes and neuer lookes whence they come so many wicked men deuoure the mercies of God and neuer open their mouthes like the nine Leapers whereof not one returned backe to praise GOD. Luke 17. Causes of vnthankenesse The causes of vnthankfulnesse first men consider not the greatnes number and continuance of Gods mercies and therfore they thinke themselues more beholden to a naturall man for a meales meate then to God for all his mercies Secondly forgetfulnesse of his mercies when men let them passe away and neuer bee affected with them Psal 103.2 Thirdly the hardnesse of mans heart which is not touched nor effected with the great blessings of God Well let vs beware of this sinne which is so odious that the heathen men would rather be accused of any sinne then this sinne of vnthankfulnesse Secondly by vnthankefulnesse wee depriue our selues of many other
Dauids Repentance OR A Plaine and Familiar Exposition of the 51. Psalme first Preached and now published for the benefite of Gods Church Wherein euery faithfull Christian may see before his eyes the patterne of vnfeigned Repentance whereby we may take heed of the falling into sinne againe The second Edition profitably amplified by the Authour SAMVEL SMITH Minister of Roxwell in Essex LVKE 13.5 Except yee repent yee shall all perish LONDON Printed by NICHOLAS OKES 1614. ⧠TO THE RIGHT WORSHIPFVLL SIR RICHARD WESTON KNIGHT ONE of his Maiesties Iustices of Peace in the County of Essex SIR EDVVARD PYNCHON Knight Grace Mercy and Peace from IESVS CHRIST WHEREAS Right Worshipfull but a small and short remnant of dayes is alotted vnto euery one of vs to try the hazard and adventure of this world in Christs holy Merchandize I being subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous in this behalfe so to bestow all my possiblle endeuours and labours in this my Lord and Maisters Traffique as that neither I may returne vnto him with a Talent in a Napkin but may leaue behinde me some poore token and testimony of my loue and duty towards his blessed Spouse This hath caused me to take in hand this short Comment vpon the 51. Psalme or The Repentance of Dauid an elect and chosen vessell pronounced by the mouth of the Lord to bee A Man after his owne heart Where we may see the great weaknesse frailty of Gods Children Iob. 9.3 Psal 130.3 Psa 143.2 when the Lord shall but a little leaue them vnto themselues Our frailty appeares in this that we cannot perceiue the things that are of God if we cannot perceiue the good much lesse can we do it yea so that if the Lord should looke straightly what is done amisse who should bee able to stand If the Lord should enter into iudgement with vs none could in his sight bee iustified If Moses the faithfull fell into infidelity Dauid the holiest became prophane Salomon the wisest committed so great follies and Peter the louingest denyed his Maister If the Saints and deere friends of God haue fallen before our eyes let vs lay aside trust in our owne strength not taking their falles to bee our standing but rather by them to measure our selues and the guilt of our sins gathering as it were the whole Lyon by the paw Let vs rise with them by repentance let vs sorrow with them for our sinnes and that because Christ all perish Luk. 13.5 And that we may with Dauid repeâ—t and turne vnto the Lord. Rom. 2. Consider his Mercies in forgiuing Gen. 39.9 Rom. 2.5 Esay 26.9 Luk. 3.14 Psal 90.12 his Benefits in giuing his Patience in forbearing his Iudgements in punishing the Word preached Sinnes committed and that Few shall be saued the shortnesse and vncertainty of life the certainty of death Pray we cannot vnlesse wee repent and perish we shall vnlesse we repent but blessed shall wee be if wee repent Now because this Psalme is a most blessed Psalme of true and vnfeigned repentance I made choyce of it to treat of in my Cure neuer intending that these weake exercises should come to the publique view of the world But being at last ouercome by the earnest requests of diuers godly and well-disposed Christians to yeeld my consent to the publishing of this worke And considering that in this writing Age of ours amongst the number of bookes without number no man hath wholly trauelled herein in our tongue that euer came to my hands for then I should haue denyed my Pen this honour and withall how many a desperate sinner and ignorant soule hath been imboldened to sinne by Dauids example neuer looking into his repentance How he watered his couch with teares and how he sate well-a-daying his griefe of heart and cryed againe and againe and still againe for mercy and pardon at Gods hands ere he could be assured of the pardon of them These considerations striuing and struggling so long within me vntill they had gotten the conquest of such shamefast and fearefull motions wherewith men are well acquainted who are at all acquainted with their owne infirmities I was thereby at length drawne to this bold hardy resolution as to commit it to the Presse and so to the eyes of them whose great and sharpe censures I haue euer with trembling thought of heretofore and euen now would shun them with all willingnesse And here I present vnto your Worships this poore Talent of mine as to whom of right it doth belong for Precedens beneficium sequatur officium Which may it please you to accept at my hands as at one that wisheth all happinesse to you and yours in the Lord your worships acceptation shall be my sole satisfaction The bond of my duty hath this onely bound of my hope humbly crauing that your fauorable wisedomes would supply the wants of this thing and that this so simple a gift may bee accepted of you rather for my good meaning and the end wherefore I do it then for the value of the thing it selfe hauing an eye to the matter not to the maner for my desire is not to bee seene in the high and intricate questions of mans wisedome but in the basenesse and simplicity of the Gospell that it may appeare in the power thereof Thus as God hath ioyned you both in the neerest societies so pardon me this boldnesse who haue ioyned you together in this Dedication The God of Heauen giue you both that blessing of blessings which if Ierome say true few men haue that you may transire à delicijs ad delicias go on from grace to grace and bee a long time happy in this life and for euer happy in the life to come Roxwell this 26 of Nouember Your Worships much bound and in all Christian duties to be commanded SAMVEL SMITH To the Christian Reader Grace and Peace CHristian Reader seeing the burthen of the Ministry is this To pluck Men out of the Kingdome of Sathan and to bring them to the liuing God surely then it is the duty of all those that haue taken vpon them this holy calling to helpe forward this worthy worke And to this end I entertained my spare houres in the time of my long sickenesse when I was not able to performe my duty in the Congregation of my charge in publishing this short exposition of the 51 Psalme to the view of the world not for vaine-glory or for any good conceit or opinion that I haue of the same or of my selfe as he knoweth that knowes all things but chiefly for the honour of God that if it please the Lord to giue a blessing sinners euen such as sit in darknes and in the shadow of death might be moued to repentance It is an opinion of carnall men who remaine vnder Sathan and his dominion as
to vs. Doctr. 1 Hence wee learne to whom wee must direct al our praiers namely to God alone God alone is to bee prayed to Rom. 10.14 Dan. 6. Psal 2.7 Leui. 19.31 Esay 8.19 Esay 59. Dan. 9.17 Father Sonne and Holy-Ghost because we must pray to him alone on whom wee must beleeue Secondly God alone can and will pardon the sinnes of those that seeke vnto him for mercy Thirdly it is GODS commaundement that wee should pray to him and to no other creature Fourthly we haue promises that if we pray vnto him he will heare vs. Fiftly wee haue the examples of all GODS children who in all their troubles sought to GOD alone and to no other creature in the world and he preuailed How auaileable were the prayers of Abraham being made vnto God in faith Genesis chap. 18. That if ten righteous persons had beene found in Sodome GOD had spared those Cities for their sakes How was the Sunne and Moone staied by the praier of Ioshâ—ah till hee was reuenged on his enemies Iosua chap. 10. How did Elias by his praier obtaine rain which had been with-held from the earth 3 yeares and 6 moneths 1. Reg. 17. Iam. 5. Acts 12.1.2 Iohn 5.14 Dan. 9.17 Iohn 11.4l Vse 1 This condemns the blasphemous doctrine of the Church of Rome who teach men to pray vnto Saints and Angels to the Virgine Mary to stocks and stones and I know not what whereas the Lord saith plainely He wil gine his glorie to no creature Esay 41.8 Esay 63.16 Now that wee may not pray vnto them it is manifest first wee haue no commandement secondly no promise thirdly no examples of Gods children fourthly wee may not beleeue in them Nay would we not take him to be a foolish Suppliant that when the Kings Sonne offereth to speake for him to his Father would refuse to vse his mediation and goe to one of his scruants to intreate for him Is it not meete that such a one should bee said nay Euen so inasmuch as the Father sendeth vs vnto his Sonne the Sonne calleth vs vnto himselfe what madnesse is it then to runne as well from the one as from the other to goe from the Sonne to the Saints from him that can heare to them that cannot help depriuing the Father of his honour the Sonne of his office disgracing the Saints Away therefore with the mediation of Saints Angells who know not our hearts nor heare our prayers There is one Mediator betwixs God and Man the man Christ Iesus And 1. Iohn 5.14 This assurance haue we in him that if we aske any thing according to his will hee heareth vs. Let vs treade in the steps of Dauid and Moses and the rest of the Seruants of God who haue euer in their greatest troubles called vpon the name of the Lord. And howsoeuer Papists or Idolaters will bee ready to pretend humilitie that they will not be so bold to come to GOD themselues but they wil vse the mediation of such as are about him yet let vs know that Dauid when he came to GOD he was as humble as they and farre beyond them yet his humilitie did no whit hinder his holy boldenesse as to come into GODS presence For our humilitie doth not appeare in shrowding our selues vnder the Saints wings but by humble and hearty confession of our sinnes vnto God Vse 2 Let vs go vnto God in prayer intreate for mercy at his hands Let vs not goe to Saints or Angells or anie other creature saue God alone in the name of Christ Iesus what father is more ready and willing to heare his child then the Lord is ready and neare at hand to heare them that call vpon him in truth now that wee may pray vnto God for mercie and pardon of our sinnes wee must be perswaded of two things First of the power of God that he is able Secondly of his will that hee is willing to pardon them The poore Leper saith Lord if thou wilt thou canst make mee cleane Matth 8.2 And therefore that wee may pray in faith and assurance let vs bee perswaded of these two First that GOD is almightie and is able to pardon all our sinnes though neuer so great Secondlyâ— that he iâ— most ready and willing for Christs sake in whose name wee come vnto him to pardon all our sinnes for if we doubt of either of these we cannot pray in faith and so shall not obtaine that we desire Vse 3 Seeing Dauid prayeth for pardon of sinne and craues it only at GODS hands wee see that that is a cursed and blasphemous Doctrine of the Papists who hold that their head the Pope can pardon sinne The Pope can not forgiue sinnes yea not only giue a man pardon for his sinnes past but for money can pardon and seale him a pardon for sinnes many yeares to come a most blasphemous doctrine and that which opens a gap to all sinne when a man shall haue promise of pardon for sins to come But wee see heere that the word of God speakes cleane contrary namely that GOD alone can pardon sins For who can forgiue sinnes saue God onely Luke 5.21 And where did we euer find that GOD did pardon a mans sinnes for time to come but rather threatneth sinners with Iudgement to make them beware of sinne so that we see the Pope is Anti-christ who setteth himselfe in the seate of God and exalts himselfe aboue God 2. Thes 2.4 in that hee takes vpon him that God neuer did to giue a man pardon of his sinnes before they be committed After thy louing kindenesse DAuid being dismayed and cast downe in the sence of his misery doth looke vp to Gods mercie and is emboldened thereby to draw nearer vnto him and with som comfort to call vpon him for mercy Doctr. 1 Whence we learne first of all this Doctrine ExperieÌ„ce of former fauour assureth of future fauour that the experience of Almighty Gods former fauour casteth off feare and causeth affiance in God and is one of the chiefest causes to moue vs stil to trust in him as Psalme 4. Heare mee when I call O God of my righteousnesse For thou hast set mee at liberty when I was in trouble haue mercy therefore vpon me and hearken to my prayer Where the Prophet reasoneth from the time past to the time to come and intreateth God to heare him now because hee had alreadie shewed mercie on him The like we may see Psal 22. Thou diddest draws me out of the wombe c. Out of which words we gather that the Prophet for benefites past assureth himselfe of deliuerance from dangers present The like of the Lion and the Beare 1. Sam. 17.34 Psal 3.4 7. Vse 1 We learne hence to acknowledge his great mercie that maketh one mercy seale of another one grace the pawne of an other Now what man or woman hath not receiued thousands and ten thousands of mercies from the God of mercy
al which may be so many comforts vnto his Soule to assure him that God will neuer forsake him Indeede if our owne workes or righteousnesse were the onely ground to moue the Lord to take pitty on vs. Then we should be much discouraged in our selues when we look backe vnto our liues but now the for mer mercies of God are Arguments of further mercies to assure vs that he will adde mercie to mercie whereby hee may see how fruitful the louing kindnes of the Lord is alwayes producing more as one graine of corn increaseth an hundred fold Vse 2 Againe we learne hence a notable difference betweehe GOD and man in bestowing benefites men are quickely weary of their liberalitie but it is not so with God The more bolde wee are in asking the more bountifull he is in giuing which is a comfort to all weake Christians and wounded Soules who are euer ready to reason thus within themselues Will God heare me or respect me Will he shew his louing kindenesse towards me a wretched sinner Yea God doth heare thee respect thee and will shew mercie vpon thee if thou seeke vnto him in faith yea the oftner we aske the better we are accepted of God the more we desire the more we obtaine He chargeth vs Psal 50.15 To call on him in the day of trouble and assureth vs of our deliuerance Iames 1.5 6. Doctr. 2 Hence marke what is that whereby poore distressed soules The mercy of God emboldeÌ„s sinners to come vnto him throwne downe for sinne wounded and melting for sinne and almost in the gulfe of desperation as Dauid was that giues them courage and emboldens them to come into the prefence of God to stand before their Iudge namely this the endlesse loue and mercy of God in Iesus Christ euen the consideration of GODS mercy that he is most ready to pardon and forgiue poore sinners to receiue theÌ„ to mercy for so long as the conscience accuses for sinne and terrifies a poore sinner he doth nothing but fly from God runne from him dares not looke vnto him nor call vpon him till he conceiue of Gods mercie in Christ Psal 103.8 that he is most willing to pardon those which do truely repent Now that God is mercifull and ready to pardon poore sinners and to receiue them to mercie it doth appeare by that his louing inuitation Math. chap. 11. verse 28. Come vnto mee all yee that trauaile and are heauie laden and I will case you Likewise hee embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world Publicans and Sinners are accepted of him who were contemned of the Iewes The woman taken in Adultery is exhorted by him to repentance the blinde man restored to his fight and cast out of the Synagogue is sought out by Christ and taught to beleede Iohn 9.35 The penitent Thiefe is by him conuerted to the faith Luke 23. according to that Math. 18.14 It is not the will of God that one of these little ones should perish The like we may say of Mary Magdalen who was infamous in life out of whom Christ cast seuen diuels Of the Cananitish woman whom he heard and helped Of the cripple that lay at the poole whoÌ„ when Iesus found in the temple Io. 5. he exhorted to sinne no more according to that of the Euangelist Maâ—â— 11. That by the power and loue of Christ thâ—â—linde had their fight restored the lepers were cleansed thâ—â— dead were raised the halt walked the sicke were healed and the poore receiued the Gospel Vse 1 Seeing a poore sinner will neuer flie to God for mercie vntill hee be perswaded of the fauour and mercie of God in Christ and can perswade himselfe that God is most mercifull and willing to pardon him we must remember euer with the one eye to looke vnto his iustice that he is a holy and a iust God most righteous one that can not beare with sinne sinners that liue and delight in sin so with the other eye we must looke vnto his endlesse mercy in CHRIST IESV fix our eies on that rely on that otherwise alas we shal be so far from seeking vnto him that we shall most willingly flie froÌ„ his presence as a terrible and angry GOD and most righteous Iudge And therefore as wee must needes behold him as a iust god and righteous to punish sinne so we must labour to bee perswaded of his mercy that hee is most ready to pardon full of compassion that so by Iesus Christ we may haue accesse vnto the throne of grace and entrance with boldnesse into his presence And because that CHRIST IESVS is the Way Truth and Life Eph. 3.12 let vs neuer go without him but take him in the armes of our faith in his name beg for mercy 1. Iohn 2.1 for without him we can find no mercy by iudgement Vse 2 We see hence the very cause why so many come to dispaire Cause of mans dispaire and so to cast away their owne soules namely because they can not conceiue that God hath any mercy for them they can not bee perswaded of Gods endlesse mercie in Christ Iesu but when their consciences doe accuse them of their sins they presently see that God is angry with them that he is a righteous Iudge an angry and terrible God against sinners and thus seeing his iustice and anger against sin they dare not appeare in his presence but fly from him as Adam did in the garden and could wish that they might neuer come into his presence they caÌ„not for their liues behold the mercy of God in Christ impenitent sinners can not call God Father they can not indure Gods angry countenance but rather wish they were out of the world and might neuer come before his face for this is certaine that vnlesse a poore sinner and distressed soule can together with the sence of sinne and Gods anger against sin behold and acknowledge the endlesse mercie of God to pardon them he will neuer dare to appeare in his presence but Gods anger wil ouerwhelme him Well then let vs with Dauid so behold and feele the anger of GOD for our sinnes to humble vs that we neuer dispaire of Gods mercy but still know and beleeue that God is no lesse infinitely merciful if we can repent to pardon and forgiue vs then hee is infinitely iust to punish if we will notrâ— pent Doctr. 2 Marke how Dauid Gods mercie mans merite a man after Gods owne heart intreats the Lord to pardon his sinnes for his mercies sake therefore we learne that there is no other cause to moue the Lord to pity and pardon vs our sinnes but onely his most free and vndeserued mercy there is no worke no goodnesse or vertue in any man to moue the Lord to pitty and pardon vs but all is of his meere bounty goodnesse and mercy without all merites of ours as what could the Lord see in Saul
learne what a vile filthy and miserable thing sinne is in the sight of GOD it staineth a mans body it staines a mans soule it maketh him more vile then the vilest creature that liues no toad is so vile and loathsome in the sight of man as a sinner stained and defiled with sin is in the sight of GOD till hee be cleansed and washed from them in the bloud of Christ Leuit. 13. The Leprousie was a wonderfull disease it did infect the body yea the cloathes on a mans backe the walls of the house and the very stones but this leprosie of sin doth more defile a man it defiles the soule and conscience Yea the creature yea euen the very heauens and earth are stained with the contagion thereof and are made by reason of sinne subiect to vanitie and corruption Rom. 8.20 Oh then see how vile a thing sinne is in the fight of God that the infection thereof should seaze vpon the Creature and make them that they dare not abide the glorious presence of God their Creator Reu. 20.12 Vse 1 Seeing sinne is so vile a thing so filthy and vncleane so polluteth the soule and body and makes vs loathsome in the sight of God so as no carrion nor dung-hill sends forth a filthier sent of stench then sinne O! how should wee loathe and abhorre it quake tremble at the committing of it Oh! it is a wonder to see how warie men are to shunne the Plague they will not come neere the place and person infected but keep aloofe off Oh that wee could be as wise and carefull to shun this plague of all plagues sinne that is the plague of soule and body But alas alas poore plinde soules they who are most afraide of the bodily plague and infection feare not this wofull plague of sinne make no bones of horrible and grieuous sins of adultery drunkennesse lying stealing c. yea as Salomon saith Foolish men and poore blinde soules Wicked men adde sinne vnto sinne and pay one debt with another doe make a sport of sin and put on them the name of Vertue Swearing is a signe of a braue Gentleman-like minde drunkennesse good fellowship couetousnesse good husbandry fornication a tricke of youth pride cleanlinesse these men bee cleane contrary to Dauid he thought nothing more vile filthy and vncleane then sinne they iudge nothing more sweete and pleasant then sinne But if we could see the loathsome filthinesse of sinne how odious it is in the sight of God how it staines and defiles both soule and body then wee should hate it and lothe it more then a toad or a serpent and shun it aboue all things in the world but alas men sinne and yet see not that they do sin they see and feele no danger they are secure no man saith Ierem. 6. Alas what haue I done We be wary tauoyd temporall danger If a man should say to any of vs touch not that garmēt it is infected or taste not that drinke it is poisoned how ready would wee bee to shunne it and auoyde it we would not touch nor come neere it but yet though wee tell men of sinne bid them take heede of it it will infect soule and body and vnlesse men doe presently repent it will bring both to hell yet men euen mad men desperately rush into it wilfully casting away their owne soules Doctr. 4 Further Hard matter to bee cleansed from the pollution of sinne whereas Dauid prayes to bee washed yea to bee washed thorowly or much and often and more then that to be cleansed and rinsed from his sinnes we learne hence that it is not so easie a matter for a man to repent and to get the pardon of his sinnes to be washed and cleansed from them as most men thinke it is Dauid desireth the Lord to wash yea to wash him often againe and again and to bathe and rinse him from his sinnes shewing that it is a hard thing to haue the spottes of sinne to bee washed out a hard thing to obtaine the pardon of our sinnes to be cleansed from the staines and blemishes of them it will cost much sorrow many a teare many a sigh and groane euen a great measure of griefe for looke how grieuously we haue sinned so greatly should wee bewaile our sinnes And hence it is that the Lord calling the people to sorrow for their sinnes doth not require a light sorrow or some small measure of griefe but such a sorrow as should euen rent their very hearts Ioel 2.13 And the Prophet Dauid saith in the seuenteenth verse of this Psalme that a mans heart must be contrite and broken euen as it were rent asunder with godly sorrow or else his repentance will neuer be accepted of God Dauid saith Psalme 6.6 That hee watered his cowch with teares Againe he saith Psalme 42. His teares were his meate day and night And indeede it must not bee a small measure of sorrow that wee must shew for our sinnes For if wee had an hundred eyes and should weepe them all out And if wee had a thousand hearts and they should all break asunder with remorce and sorrow all were too little yea although wee shead euen teares of bloud for our sinnes Vse 1 This condemneth the common opinion of men and women Folly of naturall men described they doe think it the easiest thing in the world to repent to get the pardon of their sinnes they do thinke that Lord haue mercie on mee will serue Oh God is mercifull God is mercifull and so make Gods mercy a packe-horse of all their filthy sinnes but let no man deceiue himselfe it is an other manner of thing to repent then wee take it for it will cost thee many a teare and many a prayer before thou canst haue pardon it will cost thee many a sob and sigh and many a oh oh ere thou canst be assured of the pardon of them How then doe men deceiue their owne soules thinking euery little glimpse of their sinnes sufficient no no euery sorrow brings not with it repentance Ahab had sorrow 1. Reg. 21. He rent his cloathes and put on sackecloth and fasted but this sorrow was as the morning dew it did quietly vanish away The like may bee said of Felix Acts 24. of Herod of Pharaoh and the like all which haue had in them a kinde of sorrow but it was but carnall the end whereof is death It must then be a godly sorrow arising from the sight of our sinnes that we haue offended a good and gracious God and louing Father in Iesus Christ and this must euen wound our very soules as the people of the Iewes Acts 2.37 that wee know not which way to turne vs for comfort Vse 2 Let vs imitate Dauid let vs crie againe and againe vnto the Lord for mercy Psal 32.1 let vs beg hard for the pardon of our sinnes it is the greatest mercie in the world Pardon of
commodity pleasure delight and sweetnesse of sinne that so shewing them onely the golden baite of sinne and hiding the poisoned hooke he might moue men to runne headlong into all sinne But when Sathan gets his purpose and men be in his snare and fallen into sinne Oh how will hee then presse their poore consciences then he wil loade them and set out their sinnes to the full in a most vgly manner nothing then but hell fire damnation and the curse of God that so if it be possible he may draw them into the gulfe of dispaire O that men could consider this in time how sinne wil one day change her countenance howsoeuer it commeth at first in a flattering manner pretending nothing but friendship but in the end will leaue a sting behinde it euen a guiltie conscience terrour of minde and anguish of spirite Wherefore let vs flie from sin as from the biting of a Serpent that we be not stung therewith vnto eternall death Knowing that the wages of sinne is death Rom. An accusing conscience the meanes to bring me to repentance 6.23 Doctr. 1 Whereas Dauids sinnes being alwayes before him did vrge him to confesse them yea to repent and beg the pardon of them wee learne that the remembrance of our sinnes and the calling them to minde together with conscience accusing for them is the way and meanes to come to true repentance to make a man confesse them and begge the pardon of them whereas if they slippe out of our mindes or we know them not nor wee finde not our Consciences to accuse vs of them Alas we can neither confesse them nor truely be humbled and begge the pardon of them And therefore Dauid confesseth heere that by reason his sinnes were euer before him he was continually vexed tormented with the horrour of them his conscience still accused and annoied him and therfore hee is constrained and vrged humbly to confesse them and to begge the pardon of them at Gods hands Whereas the wrath of God doth euer follow such as haue sleepie and drowsie consciences giuing them ouer to a reprobate sence to a slumbering spirit and to hardnesse of the heart that they fall to be past feeling and can not repent Rom. 1.28 Such as regarded not to know God hee gaue them vp to their hearts lusts vnto all vncleanenesse and punished one sinne with another And surely it is iust with God that hee should forsake vs with his grace that haue forsaken him by our sinnes According to that of the Prophet Psalme 81.11 My people would not heare my voyce And Israel would none of mee So I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne Councels Sight of sinne first step to repentance So then hence wee learne that a man will neuer repent truely of his sinnes seeke to God for pardon neither is there any other way or means to be reconciled to God but this to feele the weight and burthen of his sinnes and feeling his conscience to accuse him to vexe and to wound him till he finde God to be mercifull and reconciled vnto him for the pardon of them and the appeasing and quieting of his conscience Vse 1 Seeing till such time as the conscience be wounded for sinne and vexed and tormented with it a man will neuer seeke for pardon Then wee learne hence that no man can taste of the sweetenesse of GODS mercie in CHRIST for his saluation till hee haue tasted of the bitter fruite of sinne and of a wounded and distressed conscience Looke on Dauid on the Iews Psal 6.32.77 Actes 2.37 and as for those that would taste of GODS mercie and yet are loathe to feele the smart of sinne they deceiue themselues we see that ere the body be purged men must taste of bitter pilles of bitter potions Such may suspect their repentance who feele nor sinne to wound their consciences And as for those who neuer felt anie such griefe nor wound of Conscience no such astonishment for their sins they may iustly feare their repentance is not sound that they haue not as yet beene truely humbled for it is certaine that before wee can truely repent and be reconciled to GOD we must haue the feeling of the smart of sinne and find our hearts troubled and our consciences wounded Vse 2 This confutes that fond and foolish Opinion of many in the world who if they fee any one wounded for sinne distressed in soule crying out of his misery and feeles his conscience exceedingly wounded and begins euen to dispaire of Gods mercy what do men iudge of such a man surely that it is nothing but melancholy and dumpishnesse and therefore they counsell him to bee merry to go to merry company to put away such odde conceits such vaine and foolish fancies but alas poore soules they consider not that it is the speciall worke of GOD wounding the conscience for sinne that they feele the anger of God for sinne and are troubled and vexed for that and till God giue mercy and reconciliation be had in CHRIST there can be no peace Vse 3 We learne hence that it is better to haue an accusing conscience for sin then to haue a dead conscience Dead conscience heauie Iudgemēt a benummed conscience a sleepy and slumbering conscience a seared and frozen conscience for if a mans conscience doe daily bring his sinnes to his minde so that hee sees them before his eies then he will be grieued for them hee will confesse them and begge the pardon of them but when a man hath a slumbering conscience that is benummed then hee goes on in sinne from day to day neuer feeleth any smart of it nor euer desires the pardon of it as the poore Iewes who seeing their fearefull estate crie out Actes 2.37 What must wee doe so doe all wounded consciences seeing their fearefull sinnes and damnable estate crie out for mercie and seeke for pardon Oh it is a fearefull Iudgement of GOD to haue a sleepie or a drowsie Conscience It is like a wilde beast which so long as it lies asleepe seemeth very tame gentle but when he is rowzed flies into a mans face Euen so howsoeuer a mans conscience may seeme for a time to bee quiet and men may thinke they haue a good conscience indeede yet being awaked by the hand of GOD it will rent out euen the very throat of their soule Doctr. 2 Seeing Dauid doth acknowledge heere that his sinnes being euer before him awaked him Necessary duety to call our sinnes to account and vrged him instantly and earnestly to seeke for pardon Wee learne that it is a good thing for vs to call our sinnes to accompt to haue them often in minde to set them before our eies the greatnesse number and heinousnesse of them First it is a good meanes to prepare vs to true repentance and humiliation for them Lam. 3.40 Secondly it is a speciall means to
make vs to hate and dislike them seeing the danger of them how loathsome they be in Gods sight Thirdly the remembrance of our sinnes makes vs wary that we fall not into them againe but our former fals makes vs take heed of falling in time to come Fourthly the remembrance of our sinnes make vs pitty other men because though they fall dangerously yet we know we haue fallen aswel as they therefore wee hope well God will giue them repentance Fiftly the continual remembrance of our owne sinnes put vs in minde of GODS mercie in the pardon of them And when men easily suffer their olde sinnes to passe away and slip out of their minds they will easily fall into new and easily forget the mercie of God and how much they be bound vnto him Paul hee giues vs an excellent example who remembring how hee had persecuted the Church 2. Timot. 1. saith Notwithstanding God was mercifull vnto me So that the continuall remembrance of our sinnes puts vs in mind of Gods mercifull dealing with vs and must stirre vs vp to thankefulnesse For if wee forget them the Lord will remember them and if wee remember them the Lord will forget them This then should make euery man beware how he forgetteth his sinnes and casts them carelesly behinde his backe for this is a signe that GOD remembers them and will call thy man to account for them Vse 1 This shewes the great impietie of those men and women who seeke all means to put their sinnes out of their minds Note of a wicked man to smother the checks of their consciences by sports and pastimes by merry company or by some other means to keepe themselues from the sight of their sinnes they can not abide to heare of them by others or to thinke of them themselues but put away the remembrance of them by all meanes possible how should these euer repent and be humbled for them how should they confesse them with teares and begge the pardon of them Vse 2 It must stirre vs vp to the serious and often meditation of our sinnes to keepe them in memorie our olde sinnes and new sinnes Psalme 25 open and secret euen the sinnes of our youth to humble vs and to cause vs to keepe in minde the endlesse mercie of God in pardon of them and therefore we should doe well to set some time apart to call our life to account Psal 4.5 Tremble and sinne not commune with your heart vpon your bedde and bee still Where Dauid calls vpon Sauls Courtiers to feare Gods iudgements and threatnings it is a speciall means to humble vs and to moue vs to repentance to keepe a note of all our sinnes and slippes and falls that we may euer haue matter to humble our hard and stony hearts Vse 3 Wee see the cause heere why so few doe truely repent and confesse their sinnes to GOD Cause why so few doe repent and begge the pardon of them namely because their sinnes be euer out of their fight though they prie into and espie the sinnes of other men and haue them in their fight yet doe they cast their owne behinde them and by that meanes neuer setting their sinnes in sight they forget them neuer bee humbled for them but the Lord threatneth all such that if they will not set their sinnes before them then will hee take the paines to set them all in order before them one by one Psalme 50. I will reprooue thee and set before thee the things that thou hast dope O consider this ye that forget God lest hee teare you in peeces and there be none to deliuer you Doctr. 3 When as Dauid saith in the confessing of his sinnes Sin once knowne doth euer accuse till it bee pardoned that they were euer in his sight first they all this while grieue and vex him wound his soule and conscience we learne that finne once knowne and felt doth so accuse and wound the conscience of a poore sinner that there can bee no rest and quietnes vntill it be pardoned for it was euer in his sight and before his eyes troubling and vexing his minde and wounding his conscience And as it was with Dauid so it fares with euery poore sinner after the Lord in mercie opens our eyes to come to the knowledge of sinnes and our misery by them so as our conscience doth accuse vs we feele the weight of Gods anger pressing downe our soules there can be nothing but hell and anguish for the present time nothing but extreame sorrow and vexation of spirit till wee finde some comfortable answere from GOD for the pardon of them Note as we see a poore prisoner arraigned conuicted and condemned to death there is nothing but sorrow and griefe no ioy in wife child friends lands liuings gold or filuer meate or musicke onely the gracious pardon of the King can reuiue him and make him a glad man So it is with a poore sinner arraigned in his owne conscience for sinne conuicted and condemned in his owne soule before the barre of GODS Iudgement nothing can now comfort him and cheere him vp and reuiue his wounded conscience but the gracious pardon of GOD the generall pardon of GODS mercie fealed with the bloud of the Lambe of GOD that takes away the sins of the world Vse 1 This shewes the miserable and pittifull estate of many thousands in the world who lie in sin rot in sin Indirect course that world lings take and neuer seeke for pardon neuer seeke for mercy at the hands of God and if they finde and feele their sins then they run to this vanitie and that pastime to smother the checkes of their consciences and by merry company eating and drinking carding dicing c. seeke to stop the mouth of their conscicnces and to smother it But alas wee see this is cold musicke for a wounded conscience Saul thought to haue preuailed by this at what time hee called Dauid to play and make musicke before him but by and by his wound was greater for these men that seeke by such deuices to stop the mouth of their consciences they doe as a man that is in the fit of a burning agew he is hote and to coole his heate he drinketh a draught of cold water that indeede for the present will somewhat alay the heat of his stomacke yet by and by his fit is increased and made the worse Vse 2 Let vs neuer giue any rest vnto our soules till wee haue gotten the assured perswasion of the pardon of all our sins for so long as the conscience doth accuse for sin so long we shall finde no rest nor quietnesse no Rom. 5.1 there is no peace till wee bee reconciled to God by true repentance and till the conscience leaue accusing let vs neuer leaue repenting and humbling our selues for the pardon of our sins Doctr. 4 It is to be obserued that Dauid in the confession of his sin saith I acknowledge
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
pardon of our sinnes in Christ Iesus and withall let vs shew it in doing what good wee can vnto others Vse 2 Let vs shunne that foule sinne of vnthankefulnesse to forget Gods blessings and passe ouer his mercies let vs not bee like the nine leapers who not one of them returned to praise God only the poore Samatitan finding himselfe cleansed came to blesse God for it so let vs take heede that wee be not found in that number who forget GODS fauours the Lord hath beene good vnto vs washed and cleansed our soules in CHRISTS bloud let vs returne vnto GOD let vs confesse it to his glorie and with Dauid call on our soules not to forget his benefites It is a note of an vnthankfull hart to obtaine a benefit and not to acknowledge it praise is comely and well becommeth the Saints of God The want whereof taketh away the comfort and sweete fruit of GODS blessing from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom wee liue moue and haue our being And therefore let vs learne that whensoeuer wee haue obtained any fauour or blessing at GODS hands be it concerning this life or the life to come Let vs returne the calues of our lippes vnto him and let vs neuer shew our selues more readie to aske Then we are willing to praise the Lord when he hath granted the requests of our lippes Doctr. 3 It is a speciall fruit of faith and true repentance Fruite of Faith to seeke the good of others to conuey grace vnto others to shew what God hath done for our soules and to draw out the blessings which God hath bestowed vpon vs to the good and benefit of others The Prophet Dauid calleth all men vnto him and maketh his speech Come saith he I will shew you what God hath done for my Soule Psa 66.16 and the Elect are called vessells of Mercie because they being themselues filled with the mercie of GOD they should draw out the same as good liquor for the comfort of others Psal 116. Galat. 3. 2. Cor. 1.4 Esa 38.19 Luk. 22.23 Saint Paul saith God had mercie on him that hee might shew mercie vnto others The child of God is not like vnto churlish Nabal to say Euery man for himselfe and keepe all for themselues but they be pittifull and bountifull yea and to their power helpefull vnto others Vse 1 This may serue to comfort those who haue beene carefull for the performance of this duety that haue beene carefull to make others partakers of the same comforts they haue reaped themselues It is a blessed thing indeede when men haue endeuoured to their power to benefite others to exhort them to admonish them to comfort them and in all things to haue sought their good O what a wonderfull consolation and comfort shall this bee vnto vs when wee leaue this world and goe the way of all flesh to remember wee haue sought the good of others Daniel 13. ve 3 They that turne many to righteousnesse shall shine as the Starres in the firmament Luke 12.43 Blessed is that seruant when his Master commeth shall finde so doing We shall finde more comfort of heart and ioy of conscience when wee depart this life that we haue beene faithfull in that little committed to our trust made others partakers of it then if we had great aboundance of earthly blessings Vse 2 This may serue to reprooue that common conceit in mens mindes that so long as they doe well themselues they neede not care how others doe whether they sincke or swimme and therefore they keepe all to themselues neuer seeke to benefite others like a couetous and foolish Nabal part not with a bitte to Dauid so these keepe all for themselues by no meanes seeke to draw out the graces of God for the good of others but it is impossible for anie Christian man or woman who hath tasted truely of the mercie of GOD for his comfort and the worke of grace but hee must communicate the same to the good of others and indeed they are neuer so profitable as then as we see spices though neuer so sweete are not prófitable vntill they be rubbed and chafed and therefore let vs remember to practise this duety to helpe others and to teach them and communicate our knowledge Esa 38.19 comfort experience and iudgement to the good of others Doctr. 4 When Dauid saith hee will teach What doctrines Ministers ought to teach not his owne waies but Gods waies namely how the Lord dealeth with penitent sinners wee learne what is that the Ministers of the Word ought especially teach to poore sinners namely The wayes of GOD that is how God deales with poore sinners namely that hee is most willing to imbrace them and to pardon their sinnes if they will vnfeinedly repent Christ was exceeding plentifull in this kinde of teaching Matt. 11.28 howsoeuer hee did sometimes pronounce iudgements to impenitent sinners yet it was his vsuall course to preach Gods infinite mercie to all such as would repent Rom. 12.1 2. Corint 5.18.19 to inuite them and allure them to turne to God Vse 1 Well then this may direct all such as the Lord hath called to preach his Word to take this course that howsoeuer they may and must pronounce GODS iudgements against impenitent sinners yet they must preach Gods infinit mercy in Christ to all that will repent and shew how ready the Lord is to shew mercie to them that confesse and acknowledge their sinnes be weary of them and desire pardon for sure it is that if there bee any spake of grace in mens hearts Reuel 3. Luke 15. when they shall heare of Gods aboundant mercy in Christ that the Lord standeth at the doore and knocke that the Lord is like the Father of the Prodigall childe will meete vs in the mid-way It must needes if there be not a heart of steele make our bowels erne and for shame to seek vnto the Lord. And it was Paules manner to intreate men that they would bee reconciled to God to beseech them in his name with loue and kindenesse with teares and prayers to pray them to intreate them to beseech his hearers and we shall finde that churlish rough and harsh dealing great words and thundering speaches be not alwayes the best to win mens Soules But when wee shall with a milde and louing spirit intreat men and beseech them to repent turne to God it must needes affect them Vse 2 It must stirre the hearers vp to a most carefull and attentiue hearing and listening to the word of GOD For a man can not know the wayes of God by nature No by nature wee conceiue of GOD as a terrible Iudge and angrie GOD and flie from him as Adam did and therefore wee had need to haue the word of GOD taught vnto vs and be instructed in the wayes of God how the Lord God hath shewed mercie vnto