benefit is it to mee to bee long spared seeing at the last iudgment will come quo diutius expectat eo districtius iudicabit but this fear is taken away from the godly by God his pardoning mercies he forgiues their sins in Christ he will neuer impute their iniquitie vnto them but taketh them vtterly away Peccatum non imputatum est quasi nunquam fuerit commissum But with these is also giuen 4 Renewing mercies vs the fourth sort that is his renewing mercies There are many quorum infructuosa est poenitentia who repent of their sinnes but are not renewed by amendment of life in whom nouissimus error peior est priori their returning like Dogges to their vomit is worse then their first transgression but the Lord when hee giues to his owne children the grace of remissiō doth also giue with it the grace of renouation whereby hee makes them new creatures abounding in the fruits of righteousnesse to Gods glorie the edification of their brethren and the comfort of their owne consciences in Christ And yet all these were nothing if it were not that the fift 5. Corroborating and continuing mercie ranke of mercies were also heaped vpon vs which I call continuing mercies whereby wee perseuer in that estate of grace whereunto we are once called Adam in his best estate of innocencie continued not would wee stand in grace if perseuerance which hee wanted were not communicated vnto vs. As mercie brought vs to this state of grace so it is by mercie also that we are kept in it And the last ranke is of Gods crowning mercies whereby he 6. Crowning mercies shall perfect his owne worke finish that which hee hath begunne in vs hee shall performe to vs his promised Kingdome feare of euill shall be farre from vs in that Paradise no tempter shall bee to snare vs mercie shall compasse vs no good shall be lacking to vs the Lord shall bee all in all vnto vs and from that blessed fellowship and cōmunion with him shall wee neuer be diuided againe And as this way Gods mercies Compassions in the plurall number are ascribed to God because the proofe and practise of them is manifold are manifold so likewise are the prayses of them in respect of innumerable persons on whom they haue beene declared for miserationes Dei sunt opera processus misericordiae eius and so his meditation is O Lord thou hast shewed compassion to many a penitent sinner since the beginning of the world thou neuer reiectedst any that sought thee with a penitent heart for number they cannot bee told to whom thou hast beene mercifull quot enim iusti tot miserationes let them al be gathered that are in heauen and earth if it be demanded of them how is it they haue been saued they will all answere Not vnto vs O Lord but vnto thy name be the praise And therefore seeing thou O Lord art the same And no shadow of change is with thee I beseech thee close not that dore of mercie on me which hath opened to receiue so many sinners before me and these Riuers of cōpassion which haue flowed so abundantly toward others let them not bee dryed vp to mee This earnestnesse of Dauids Feeling of our wants make earnest Prayer praier flowes from the feeling of his great sinnes he knew his sinnes were great and therfore craues he great mercies magna siquidem vulnera paribus indigēt Basil Pharmacis yea that in this one transgression manifold sinnes were included and that therefore hee needed not one but a multitude of diuine commiserations Vniuer sam in se Dei gratiam effundi totum miserationum fontem in peccati sui vlcera euacuari orat But how soeuer the mercies The mercies of God are plentifull yet not extended to all and why of God bee plentifull yet are they not extended vnto all they are free indeede I haue mercie saith the Lord on whom I will haue mercie but so that if there be any man to whō they flow not he may alwaies finde the cause in himself in his hard heart that cannot repent it holds true in all the reprobate which the Apostle speakes of the rebellious Iewes Yee put it from you meaning the word of the Gospell wherein mercie and grace is offered and iudge your selues vnworthie of euerlasting life therefore that mercie which is here craued by Dauid Act. 13. 46. by a most fearefull decree was denied vnto them God gaue that people a name Lo-Ruchamah I will no more haue pitie Hos 1. 6. on them whereupon followed another name expressing their Such as will not be Gods people shall not find Gods mercy miserie after that once God for their sins had cast them away Lo-Ammi that is to say they are not my people and I will not bee theirs No tongue can expresse the miserie of that man who for his proud continuance in sinne and contempt of grace offered vnto him receiues most iustly from the Lord that decree of Lo-Ruchamah I will haue no mercie on him where the Fountayne is stopped the Springs of necessitie must drie vp where mercie is denied all good things flowing from it must decay This will be the cursed condition of the damned All fat and excellent Reuel 18. 14. things shall depart from them from which the Lord deliuer vs. Put away mine iniquities Hitherto Dauid enters to his particular petitions we haue heard Dauid his generall petition for mercie now followes his three particular petitiōs expressing what mercie it is hee craued as wee shewed in the beginning of the Verse His first particular petition Whereof the first is a petition for the remission of his sinnes is for forgiuenesse of his sinne the fact was past but the gilt remained the pleasure of it was soone done but the terror of it still vexed him all the comfort of his Kingdome could not make him merry the torment of an accusing conscience for sin was more strong to deiect him then all the pleasures of Canaan were to sustaine him yea it is most sure that externall comforts are so far from comforting a troubled conscience that by the contrarie they encrease the trouble thereof and the more worldly comforts be presented the greater is the heauinesse of that soule which is afflicted for sinne and therefore now when hee comes to The griefe of sinne can not be asswaged by any worldly comfort the point hee tels where his sore was what grieued him most iniquitie iniquitie hee cryes out for this in the 32. Psalme Blessed is the man whose wickednesse is forgiuen whose sinne is couered and to whom the Lord imputes not iniquitie As if he would say hee that hath not this hath no blessing all comforts without this are comfortlesse Where wee haue to take vp What a fear full euill sinne is what a cursed and miserable thing sinne is a sparkle of fire come from hell that burnes vp all
doeth not now The humilitie of a penitent thinks not his name worth to be named as at other times expresse his name as when hee said Lord remember Dauid c. neither takes hee here to himselfe the name of Gods seruant as customably he doth in other places but concealeth his name ashamed of himselfe not vnlike that forlorne child I haue sinned against heauen and against Luke 15. thee and am no more worthy to be called thy sonne According to thy louing kindnesse Dauid depends on Gods mercy not on his owne merit We haue heard Dauid his petition in generall Now the reason whereby he will moue the Lord to grant it is not from any merit in himselfe hee vtterly disclaimes that but only from God his louing kindnesse and commiseration vpon these two doth hee now fasten his gripes and by the meditation of them hee conceiues some hope of fauour in the Lord euen when in himselfe hee had receiued a condemnatorie sentence of death by reason of his sinne Two things are requisite in The two eyes of a penitent sinner and what losse it is to want either of them a sinner that would haue mercie first an eye to know his sinnes that being ashamed of himselfe he may resolue there can be no life for him if he rest in himselfe And next an eye to see Gods mercie many haue not the first therefore thinke that either without a Sacrifice or with a small sacrifice God will bee pleased they cannot mourne for sinne esteeming their sinnes so small that they neede no great mourning Others againe haue not the other eye whereby to see Gods mercie in Christ they see their own sinne but see not God his mercie and therefore are carried either to a temporall desperation which may befal the godly that for a time they seeme to themselues vtterly vndone or then to a finall us all the reprobates doe examples wherof wee haue in Cain Saul and Iudas from whose miserable condition the Lord preserue vs. Now Dauid finding nothing Two things in God Dauid grounds vpon in himselfe to comfort him when he lookes vp to God hee sees two things as I said that sustaine him first the kindnesse 1 His benignitie or kindnesse this is either generall of God next the manifold compassions of God the word expressing his kindnesse is Chesed the benignitie of God and this is either general wher by hee loues his creatures conseruing them as he made them and delights to doe good vnto them in so farre as they are the works of his hands Thou Lord Math. 5. 45 sauest man and beast he makes his Sunne to arise on the euill and the good and sendeth raine on the iust and vniust And this howsoeuer it rendred some comfort yet could it not giue full comfort to DAVID considering that sinne the poison of the Serpent in him made him iustly Or speciall abhominable to God And therefore hee casts his eye further vnto that speciall benignitie of God which in effect is his mercie whereby hee loues his owne in Christ redeemes them from their sinnes and saues them by his grace when they haue lost themselues by their iniquitie And this is euident by the other word immediatly he adioynes The speciall is in effect Gods mercy and tender compassion of God his compassion which is the other ground whereupon the faith of Dauid reposed for the word Racham signifies to loue from the verie bowells and inward affection being deduced from the name Rêchêm which signifies the What great comfort wee haue into it wombe or matrice that with most kindly and tender affection compasse and nourish the Infant within it suppose it cannot bee thankefull for the present nor doe the duetie wherein it is bound but rather be offensiue to the mother that carries it Dauid knew that the like tender affection was in God toward his owne poore children yea and much more greater then the heauēs are higher 〈…〉 from the earth so farre are the thoughts of God his loue and compassion aboue all that can bee in vs it is possible the mother may forget the birth of her wombe but the LORD cannot forget them who are his Therefore doth he not only Compassiōs in the plurall number are ascribed to God ascribe vnto God compassions but great cōpassions or a multitude of them so he speakes for two causes first because where God shewes mercies he 1 Because where he shewes mercie he shews many mercies together shewes many mercies together a heape and a verie masse of mercies The royall heart of Alexander thought it not honorable for him to giue a small thing what then shall we think of our God The ods is so great that there can bee no comparison But sure where hee giues any of his chief blessings there hee giues such a treasure forth of his infinite riches of mercie as we are not able to speake of Yet for our comfort in our Sixe ranks of mercie meditation his mercies shewed vnto vs since wee could 1 Preuenting mercie know what mercie was wee may reduce them to six rankes the first I call preuenting mercies whereby the Lord did vs good when wee knew him not and kept vs from many sinnes which otherwaies wee would haue committed O quanta dignatio Bern. de Euang 7. Panum Ser. 1. pietatis quod ingratum sic gratia conseruabat Many sinnes haue we done against him but farre moe should we haue done if his mercie had not preuented vs Agnosce ergo gratiam eius cui debes etiam quod non admisisti Augu. Mihi debet iste quod factum est dimissum vidisti mihi debes tu quod non fecisti Acknowledge therefore Gods mercie toward thee euen in these sinnes which thou hast not done If thou seest one who is debitor to mee for a sin which hee did and I forgaue him vnderstand also that thou art debitor to me for keeping thee that thou didst not the like for there is no sinne which any man hath done but an other man would doe the like if God by grace did not preserue him from it The second ranke hath in it his sparing mercies or the mercies Sparing mercies of his patience though we haue beene kept from the doing of many sinnes yet haue we done enough to condemne vs. There is an other sort of mercie Peccabam tu dissimulabas non continebam a sceleribus tu a verberibus abstinebas I sinned and thou heldst thy tongue I transgressed thou sparedst and killedst mee not when wee looke to Zimri and Cosbi slaine in the act of harlotrie to Ananias and Saphira striken to death in their sinne what shall wee say but it is a great mercie of God that hitherto wee haue not beene taken away in the middest of our sinnes In the third ranke wee place his pardoning mercies for a 3 Pardoning mercies man may thinke what
for a warning to vs all If I wash thee not thou shalt haue no part with me Oh that it moued vs as it mooued him that wee might also pray with him O Lord rather then my vncleannes banish me from thy fellowship wash I beseech thee not my feete onely but my hands and my head also Wash my feete that is my vncleane affections Wash my head that is my vncleane imaginations and senses And wash also my hands that is the vncleannesse of mine actions But the word that Dauid vseth A cōfort able meditation of Gods manifold mercies imports much washing hee knew his sinne was a deepe spot not easily rubbed away and therefore craues he much washing so then his meaning is Many sinnes hast thou Lord forgiuen me now I pray thee yet further wash me from this sinne also Are thy mercies numbred or are they so narrow that they cannot couer this transgression among the rest how great so euer it bee So that heere Dauid doth still depend vpon the greatnesse of Gods compassion and by it is he sustained that the greatnes of his transgression driueth him not to despare when the Apostle Saint Peter enquired at the Lord Iesus how oft shall I forgiue my brother in Since hee will haue vs to forgiue an other seuen times in the day what will he doe himselfe the day if he offend me shall I forgiue him seuen times Our Sauiour answered not seuen times only but seuenty times seuen times also O word full of consolation how doth it animate vs to repose on the the Lords mercy Nonne maior Deus homine nonne melior homine Is not the Lord greater then man is he not better then man If he will haue so great compassion in a man to forgiue his brother so often in a day what compassion is in himselfe to forgiue his owne poore penitent creature that prostrates himselfe for mercy before him VERSE 3 For I know mine iniquity and my sinne is euer before me HEere is subjoined a reason of his Confession from a penitent hart obtaines mercy former petition O Lord I doe not hide conceale the iniquitie of my bosome I seeke not now to couer it as I did before but now I acknowledge it and I confesse it to thee against my selfe therefore Lord haue mercy vpon me and forgiue it this is a good reason for it is grounded on the Lords promise He that hideth his sinnes shall not prosper Prou. 28. but hee that confesseth and forsaketh them shall haue mercy And againe If wee confesse our sinnes 1. Ioh. 1. 9. God is faithfull and iust to forgiue them Or otherwaies we may take vp these words as Vatablus doth Lord thou knowest that I seeke not mercy from thee dissemblingly or for fashion as the manner of hypocrites is who make supplication for mercy of custome rather then of contrition nay Lord I feele my sinne a burden which troubles me the very sight of it terrifies and afraies me therefore Lord take it away from thee So long as sinne is in a mans So long as sinne is in the affection that a man loues it there is no remission of it affection that hee likes it and hath pleasure in it it is but a mocking of God to desire him to forgiue it shall hee forgiue that which thou wilt not forgoe shall he pardon thine offences so long as thou hast pleasure to offend No no vnlesse thou put thine iniquity from thee out of thine affection vnlesse thou find it a burden vnto thee whereof thou art weary goe not to him to seeke mercy for so his promise is Come vnto mee all yee that are weary and laden and I will refresh you But alas it is farre otherwise with many who vse in babbling manner these words of Dauid O Lord consider my distresse when as they had neuer such a thing as a distressed soule for sinne and cannot say with Dauid I know mine iniquity and my sinne is euer before me But when is this that Dauid An example of that deepe security wherein Gods children may fall comes to know his sinne after that Nathan had reproued him without and God had wakned his owne conscience within to accuse him and this was nine moneths after the committing of the sin al this time he slept in a carelesse security albeit he haunted the exercises of religion and had some general knowledge of his sinnes yet it moued him not till now God lets him see an other sight of his sinnes then hee had before In him wee see an image of To sinne is of our selfe to repent is of grace our corrupt disposition wee fall easily into sinne and when we haue fallen we can doe nothing but lye still in sinne except the Lord put vnder his mercifull hand and raise vs vp As Adam when he had sinned ran away from the Lord so is it the manner of Adams children after sinne insteede of running to the Lord to runne away alwaies the longer and the further from him if the Lord doe not follow and recouer them For this is a peece of Satans pollicy that as hee is subtill in Satans policie first drawes a man to sin then keepes him vnto it alluring man to commit sinne so when he hath done it he labours to blind the minde that man should neuer come to the knowledge of his sinne till hee be past remedy a fearefull example whereof wee haue in Iudas And therefore it is a great mercy of God towards his owne that he opens their eies in time to see their sinne so long as he sits vpon his mercy-seat to pardon and forgiue them Satan knows he hath no vantage by sinne when true repentance followeth it For wher sinne hath abounded there grace hath much more super abounded It is not sinne so much which condemnes men as impenitency that despises mercy and therefore Satan contents not to draw his miserable captiues into sinne but when hee hath done it hides the sight of it from them alwaies till the time of grace bee expired and they bee past recouery then lets he them see the vglinesse of their sin and with restlesse torments disquiets their soules for it Further wee see heere that ther are two sorts of the knowledge A twofold knowledge of sinne of sin one which is but general idle works no reformation and an other which is effectuall to worke conuersion Dauid as I said before that Nathan came to him he knew that One that is idle and workes no remorse another that breeds repentance murther adultery were sins but that troubled him not But now God works another know ledge of sin in him hee sees his sins in another maner he feeles now the iust weight of them he tastes now the bitter fruits of them his spirit is filled with anguish for them and his soule abhors them It is to be lamented that the knoweledge of sin which now is in most part of
the world is but like that knowledge of sinne which Dauid had in time of his security they confesse they are sinners they know that blasphemy drunkennesse fornication and such like are sinnes but their conscience being sleeping they walke still on in their sinnes and thinkes it is Christianity good enough if euery morning they say God be merciful to mee for I am a poore sinner but alas poore art thou indeed and pittifully deceiued this knowledge will but make thee inexcusable because in thy words confessing and condemning sinne in thy workes thou practisest it but there is an other knowledge of sin which the Lord shall once discouer vnto thee either in mercy for thy amendment as hee doth heere to Dauid or in wrath as he did to Iudas Pray vnto the Lord that this knowledge of sinne may be giuen you in his mercy for your conuersion and not in his wrath for your consusion And my sinne is euer before me What meanes Dauid by How sinne lookes not alway with one face this was not sinne before him ere now It was indeede ere he committed it it stood before alluring him and hee liked it and sought occasion to commit it when he had committed it was before him also But it looked with so ill fauoured a face that hee sought to hide it and now when his conscience is wakened it stood before him directly to accuse him and it troubles him so that hee would faine be quit of the sight therof Oh that men could consider this in time how sinne will change her countenance before the action sinne comes like a laughing enemy purposing to slay but in flattering manner pretending friendship In the action like sweet poyson deadly and yet delights the sense but after the action a stinging Scorpion leauing no other fruit behinde it but guiltinesse in the conscience terror in the minde anguish in the spirit Si cupis peccati cognoscere Chrys in Ioan. 8. hom 51. turpitudinem commissum considera cum liber non amplius eius perturbaris affectibus If men could thinke of this in time they would not bee much moued with the beautifull face of sinne at the first comming to them because it is certaine that sinne which at the first is before a man to tempt him and will not let him to rest till he doe it that same sinne at the next time shal stand before him to torment him and not let him rest because hee hath doe it And this he further amplifies The action of sinne is momentarie the effects of it remaines when he saies it is euer before him both night and day sleeping and waking go where I will it goes with mee no change of place changes my trouble Sine intermissione video Basil malorum meorum imagines and it is so before me that it is against mee Semper coram me Saua opponens se mihi ne ad te transeat oratio mea Sinne is soone committed in a moment passeth the pleasure of it but the gilt and terror is not so soone done Paruum est ad horam peccatum Cyrill Catechis 12. longaeua autem est ex eo aeterna verecundia That for which a man sinnes shall not abide with him try when yee will yee shall finde it so wilt thou slay Naboth for his Vineycard thou must go from it wilt thou incurre the curse with Achan for a wedge of gold thou shalt not keepe it the curse bides with thee the gilt of sinne remaines but that for which thou didst sin shall bee taken from thee and thou from it The remembrance of this were a singular preseruatiue against sinne It is an opinion of carnall men blinded with the deceit of sinne that when sinne is committed Sin is not alwaies done when it is ended as the foolish thinke they thinke it done and away and so casts it behinde their backe as a thing neuer any more to be remembred but truth shall teach them by experience when they are iudged that it is before them It is now nine moneths since Dauid sinned yet he finds his sinne before him the cruelty of Iacobs sonnes against their brother Ioseph which they committed in Canaan mette them twenty yeeres after that in Aegypt though for a long time they beleeued it had been done and forgotten No No length of time takes away sinne without repentance length of time can we are sinne away if it be not taken away by repentance the sinnes wee haue done many yeeres since if we mourne not for them till we get mercy shall stand vp as fresh and young against vs when we come to bee iudged as they were the first houre that we committed them The Lord make vs wise to thinke vpon it our selues waxe old our bodies are declyning to the graue our yeeres are neere an end and will wee take no paines to weare away our sins to make them as if they had neuer beene or shall wee let them stand in their strength and vigour against vs this were a pittifull folly which will not faile to trouble vs at the last happy are they who are iudged in this world that they be not condemned in the world to come Further we note heere the The folly of sinners they redeeme a perishing pleasure with an enduring paine folly of sinners and iust manner of the Lords dealing with them their folly is heere that that they redeeme a perishing pleasure with an enduring paine Gods iustice is here that he punisheth the wicked with their owne sinfull deedes and lets them eat the fruit of their owne labours This he threatneth by Ezechiel I shall turne your waies vpon your owne heads and truely it were a punishment greater then men are able to beare if the Lord should set their iniquities before them and let them see them as they are Let wicked Psalm 50. men consider this that while they are multiplying sinnes they are but pletting coardes wherewith they shall be whipped the next day with their owne hands they are heaping vp wrath to themselues No place of complaining against the Lords iustice shall bee left Rom. 2. vnto them when they shall clearely see it is their owne iniquitie that vexeth and torments them But now seeing Nathan the Remembrance of sinne remaines after remission in the godly and why Prophet had proclaimed to Dauid the remission of his sin how is it that yet it is before him I answere in his deerest children after remission of sin he will haue the remembrance of sinne to remaine First to keepe them in minde of God his great mercie who slewe them not in their sinnes as hee hath done many that so hee may make them the more thankfull Vt gratior sit misericordia dei vt sentias quid tibi Chrysost concesserit Si enim semper memor fuer is cumuli peccatorum tuorum eris etiam memor magnitudinis beneficentiae dei Next the memorie of sinne past serues
an alsufficient good the Lord is the all-sufficiencie of the Lord our God and his great power appeares in this It is punishment enough to a man suppose he were Monarch of the world and had all comforts earthly to vphold him to want the countenance of God O It is life to see his fauorable face and death to want it what an infinite good what an all-sufficient Maiestie is hee in himselfe a looke of whose countenance refreshes his creature no comfort can comfort him that wants it as yee may see in Beltasar how did he tremble in the midst of all his pleasures at the sight of Gods anger and here in Dauid who once debarred from the sight of Gods ioyful face for his sins could neuer rest till he got it againe All the sports and delights of his Kingdome could not refresh him Doubtlesse he is an all-sufficient God who liues by himselfe whose onely countenance comforts his creatures and without whose fauour life yea the most honourable life that can be deuised on earth is worse then death But what moued him to The godly feare when they remember Gods iudgements on others fear casting out from Gods presence who had so many both externall and internall testimonies of Gods fauour toward him Out of question the examples of Caine cast out for murthering his brother the example of his predecessor Saul iustly reiected of God did terrifie him left hee for mercilesse murthering his owne seruant and fearfull back-slyding from the Lord should also be reiected He remembred well the example of Gods iudgements on others for their sinnes and his conscience told him within hee was guilty of the like or greater this made him afraid Yet was not his feare without hope susteyned by consideration Yet their feare is neuer without hope if they feare God as a Iudge they hope in him as a Sauiour of God his vnchangeable loue but by the inward consciēce of his own vnfeyned repentance and by the manifold examples of Gods mercie shewed to penitent sinners If Caine was cast out from thy face it was because he sought not thy fauour and Saul was reiected because hee repented not But Lord I haue opened my heart to thee thou seest what griefe is in my soule for grieuing thee by my sinnes thou neuer reiectedst any that from a penitent heart sought thy mercie Quis vnquam venit Sauan ad te confusus abijt Who euer came to thee and went away ashamed Shall I be the first that sought thy face and was reiected Nay Lord Cast me not I beseech thee out of thy presence Thus we see how Dauid at one time Et timet à iudice Bernard sperat à saluatore is both affraid of God as his Iudge and hath hope in God as his Sauiour somtime feare oppresseth his hope but at the length hope ouercometh feare Felix conscientia in qua eiusmodi luctamen And take not thy holy Spirit The vncleanenesse of sinne grieues Gods Spirit from me The Spirit of GOD will not dwell in a polluted soule Euery vncleanenesse diminisheth his presence The Apostle warneth vs heereof when hee saith Grieue not the Spirit And againe Quench not the Spirit Dauid felt it by his own experience and therefore makes he this prayer to God that the grace of his Spirit which was weakened by his sinne should not vtterly be taken from him This is a petition necessary alway to bee vsed vnto God Without the Spirit no fellowship with God Rom. 8. for without this Spirit we can haue no fellowship with God If any man haue not the Spirit of Christ the same is not his this Spirit hee is knowne by his fruits which are Loue Peace Ioy long Suffering Gentlenesse Gal. 5. 22. Goodnesse Faith Meekenesse Temperance Where wee finde the presence of this Spirit by his fruits wee are to cherish him where we find a want or decay of them wee are to pray for them but many prophane men in this age are like these who know not whether there bee such a thing as the Holy Yet prophane men cannot discerne his presence from his absence Ghost or not they neuer felt his presence neyther had they euer experience of his renuing and comforting grace therfore feele no losse by his absence Let them enioy such things as they loue they care not for him because they know him not most like vnto brute beasts to whom pearles and most excellent jewels are What an excellent guest and worthy intertainement the Spirit of God is of no price onely such things as affect their sensuall appetite are pleasant vnto them But how excellent a guest this Spirit is and how worthy to be harboured in our hearts may be gather'd from this proper Epithet which alway is attributed to him A holy Spirit both because in himselfe he is so and dooth also make them holy in whom he dwels What notable effects hee workes in his own children is summarily comprised by Bernard in three Bern. in fest Pentecost Ser. 5. wordes he is Pignus Salutis the pledge of saluation all speaking of saluation without him is but babling hee is Robur vitae the strength of our life without him we haue no ability to any spirituall action and he is Scientiae lumē the light of knowledge for without his sanctifying grace all knowledge whatsoeuer is but darknesse But heere it is demaunded May the spirit of God once giuen Whether Gods Spirit once giuen may be taken from his children or not to Gods children be taken from them I answer there are some of his gifts which may be giuen and taken away againe these are secondary and common such as God giues indifferently to good men and euil So Achitophels wisedome and Saul his gift of Kingly gouernmēt were at length taken from them but there are other gifts which once giuen are neuer taken away againe These are principall and proper communicated only to Gods elect as the grace of regeneration adoption sanctification these graces are crowned with that great grace of Perseuerance The reason whereof is not in vs nor in our stabilitie but in the vnchangable counsell and will of him who loued vs for whom he loues he loues to the end his gifts and calling are without repentance Wee may fall after grace receiued but the Lord puts vnder his hand and raises vs vp againe Because I am not changed therefore ye are not consumed saith the Lord And truely euen at this same time when Dauid makes this praier it is euident hee wanted not this spirit of grace restoring him by repentance after hee had fallen and making him thirst for mercy Nullum enim certius praesentiae spiritus testimonium quam desiderium amplioris gratiae VERSE 12. Restore to me the ioy of thy saluation and stablish mee with thy free spirit THree great euils Three great euils Dauids sinne brought vpon him did Dauid bring vpon himself by
his sinne a giltinesse which empaired the sense of Gods mercy an vncleannesse which peruerted and corrupted all the powers of his soule vpon which two followed horrour of a iust accusing conscience Against these three he frames his supplications Against the His remedie against them all three first he seekes mercie to pardon and forgiue his sinne Against the second hee seekes grace to renew him and that God would create a cleane heart within him Against the third he seekes to be restored to the ioy of Gods saluation But as this is the last and The way of a penitent sinner is greatest petition that a sinner can seke to be comforted with the ioyes of God so are wee to remember that in this petition wee cannot preuaile except some other goe before it there then is the order to be obserued by a penitent sinner let vs first fall downe at his feet and mourne ploremus coram domino qui fecit nos ea quae fecimus Bez. in Cant. ser 3. nos let vs therefore continew a long time lamenting our manifold sinnes and taking a view if possibly we may of euery one of them that as by committing them wee contracted giltinesse so by mourning particularly for them wee may enfeeble their testimony against vs. Then let vs looke vp out From mourning at Gods feete to goe vp to the kisses of his mouth of the assurance of faith and require the helping hand of the Lord to raise vs vp these two being rightly done we shal finde him like that merciful father embracing the forlorne sonne in his armes and kissing him from his feete we goe to his hands from his hands to the kisses of his mouth such as fall not downe to mourne at his feete how can his helping hand raise them vp or the kisses of his mouth comfort them See here what a deceiuer and Sathan in tempting makes faire offers but indeed is a robber supplanter Satan is in temptation he seemes to be a giuer for he makes great offers to men if they will obey him but in very deed he is but a robber and so shall euery man finde him when they are deliured from the deceite of sinne and get their eares opened they shall see that Satan by alluring them to sinne hath taken excellent things from them for which they haue need to pray earnestly vnto God as Dauid here doth that hee would restore them Let vs not therefore harken to him when he flattereth vs the fairest Where God gets loue and obedience from man there man gets comfort in his God but Satan like a subtill diuider doth what hee can to depriue God of that obedience which his creature should giue him that so he may depriue the creature of that ioy and comfort which otherwise he might haue in his God And again we see how there No ioy can comfort mans soule but the ioy of Gods saluation is no ioy can content Dauid but the ioy of Gods saluatiō he was a King wanted none of these earthly comforts wherein worldly men reioyce but none of them can comfort the heart of Dauid it is the ioy which arises to the conscience from the feeling of God his saluation that he craues indeed what other ioy can there be albeit the Lord would giue vs all things that he hath made vnlesse we feele himselfe our father and Sauiour in Christ what can they helpe vs it is true of them all which Iob in his trouble spake of his friends Miserable comforters are ye and yet many such miserable men are there in the world who know no ioy but that which arises of meat and drinke siluer and gold and such like things this is but a brutish ioy for euen the beasts haue their owne delight when such obiects are presented to them as are agreable to their nature and thou if thou knowest no other in respect thou wast made for greater things art more beastly then they Three great graces seeks Dauid in this petition And stablish me with thy free spirit In this short petition many notable benefits Dauid seeketh from the Lord for by this free spirit Vatablus vnderstands Spiritum libertatis qua proni faciles reddimur ad faciendum quae Deus praecipit that spirit of liberty which enclines our hearts willingly to doe what the Lord commands according to that of our Sauiour Iohn 8. Then shall ye be free if the sonne make you free So then the benefit Dauid here craued is 1 That reason may command affection that he may finde reason commanding affection as Basil expounds it and that his carnall affections haue no power to draw his heart toward external and vnlawful obiects away from his God as they had done for affections once let loose are not easily bridled and restrained againe but after a furious and inordinat manner caries away the heart of man suffocates light captiues reason whereby they themselues should be ruled and this Dauid feeling in himselfe praies against it that the Lord would establish him with his free spirit Secondly he is called Ruah 2 That the sense of Gods loue may ouercome the terror of his accusing conscience Nedibah the spirit of liberty for an other effect which hee workes in our hearts whereof the Apostle speakes Rom. 8. Ye haue not receiued the spirit of bondage to feare again but the spirit of adoption whereby ye cry abba father This effect is to comfort our heart with the sense of Gods fatherly loue Dauid was trouble with terrors of minde which his gilty conscience had wakened and now he craues the confirming spirit of God or as Tremell translates it Spiritum ingenuitatis thy kindly spirit which in regeneration thou giuest to thy owne children wherby I may know that I am one of them Euery sinne empaires in our heart the testimony of the spirit of adoption witnessing Gods loue and therefore Dauid craues it might againe be renewed vnto him Thirdly the word Nadab signifies to be willingly moued 3 That a Princely minde may be giuen him according to bis calling to giue therefore among the Hebrewes their Princes were called Nedibim for their free munificence and liberality and out of this sense he seekes a new benefite Dauid was not a priuate man but a publike and therefore craue so to be gouerned by the spirit of God that he might be made answerable to his calling For the pride of Nebuchadnezer the heart of a A admonition for men in authority man was takē from him the heart of a beast giuen Dauid hauing misruled himself found his gift decaied by which hee should haue ruled his people And therefore now praies that as the Lord had called him to be a Prince of his people hee would not cast him away for his sinnes but restore to him that measure of Gods spirit whereby hee might doe that worke according to the excellencie of his calling Oh that al Kings and
wayes There are many profane men in the world who think it not enough to commit sinne with greedinesse but will boast of their sinnes when they haue done them teaching and alluring others to commit the like iniquitie these are but like vnto These are like beasts dogges and other such brutish beasts who when they haue auoyded their dongue turne about their face vnto it delighting in the scent therof and yet blinded man will glorie in such a beastlie quality But what are these wayes Some wayes of God are vnsearcheable these a man should not learne Leuit. of God which Dauid sayth hee wil teach Som of Gods waies are vnsearchable of these wee should beware neyther to teach nor learne that which God first hath not taught vs. But there are other of his wayes which hee hath manifested as the way of iudgement whereby he walkes stubbornly against them that walke stubbornly against him going farre from them that depart from him and the way of mercie wherin he shewes himselfe vpright Psal 18. But the way of iudgement and mercy we should both teach it to others and learn it our selues with the vpright man comes neere vnto them who with a humble contrite spirit draw neer vnto him These are thy wayes O Lord which I shall teach saith Dauid when I shall learne them I haue learned the way of thy iudgment I haue felt thou art terrible to sinners and that it is a fearefull thing to fall into thine hands let me also feel thy sweet mercie forgiuing my sin then shall I teach the way of thy mercy to sinners also shall let them know how gratious thou art how ready to forgiue what they must doe if they would be receiued into thy fauour All the wayes of GOD are vnknowne to men by nature The way of Gods mercy naturally is vnknown but especially the way of his mercie Nature could neuer haue dreamed of that way of mercy which God hath discouered it surpasseth all light that is in nature if God had not reuealed it man should neuer haue knowne it Experience may confirme this for we see it is an easie thing to instruct a man in the knowledge of Gods power prouidence iustice and all but to bring a sinner to the knowledge and assurance of Gods mercy is a difficult thing It is easie to preach iudgement by the Lawe not so to perswade mercy by the Gospell this is the highest and most difficult point of a Pastors calling And sinners shall be conuerted vnto thee Marke the wordes Conuersion of a sinner is Gods worke of Dauid I saith he shal teach and they shall bee conuerted When the conuersion of a sinner is ascribed to man we must vnderstand hee is not the worker but the instrument of it He shall not want his owne recompence For they who conuert many to righteousnesse shall shine like the starres in the Firmament But the glory of the conuersion is proper to the Lord men may plant and water but God giues the increase Paul preached at Philippi but God opened the heart of Lydia Peter preached to Cornelius and his kinsmen but the Holy Ghost brought downe the vnction which made them Christians Repentance is a worke full of miracles it makes the dead to rise the blinde to see the dumb to speake and who can worke these but the Lord Vera Sanitas Macar hom 44. Repentance a worke full of miracles à Domino solo proficiscitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As one sheep cannot heale another but their health commeth from their shepheard so the true health of our soules cometh from the great Pastor and Shepheard of Israel Qui Leones mansuefecit igni vim adurendi ademit c. Hee that tamed the Lions restrained the fire from burning hee it is that must tame our wilde affections and moderate the fire of our desires Let Preachers when they goe to any such worke require the helping hand of the Lord to work with them and let people answer and pray with Ieremie Conuert vs Lord and we shal be conuerted As sinne averts man from God so it peruerts him repentance An vnpenitent sinner is a peruers and monstrous creature and how by the contrary turnes a man to God againe and rectifieth all that is in him An vnpenitent sinner is a peruerted or monstrous creature for in him that part is vndermost which should be aboue The soule that came from heauen cleaueth to the dust by his body which was made of the earth he can looke vp to heauen but in regard of his soule he is but earthly minded Againe hee hath his face where his back should be and by the contrary the world which should be behinde him is euer before him the price of the high calling of God euen the riches of that glorious inheritance which should bee before him he casteth it behinde his backe and hath no thought of it And where a wise man hath alway his heart at his right hand Eccles 10. That is set vpon best and most necessary things this foole by the contrary hath his heart at his left hand busie about vaine vnprofitable things neglecting that one thing which onely is needfull And lastly hee hath that without which should be within for he should be more beautifull within then without But the best sight ye will see in him is that which is outmost there hee lookes like a painted sepulchre but within is full of rottennesse So confused a creature is miserable man in his sinnes all is disordered in him he is Tartarus a little hell on earth a terror to himselfe a trouble vnto others euer vexed with restlesse and fruitlesse perturbations But from this time by the But by grace he is rectified and renewed grace of repentance hee conuerteth turneth to the Lord his God then a comfortable change and comely order is wrought in him then the body becomes subiect vnto the soule then the affections begin to follow reason and order restored makes him a quiet and peaceable heart by the which he begins his heauen vpon earth VERSE 14. Deliuer mee from blood O God of my saluation and my tongue shall sing ioyfully of thy righteousnesse IN the middest of Dauid can not satisfie himselfe in seeking mercie for his sinnes his promises wee see how he interlaces a new petition for mercie for still he found his conscience pressed with the greatnesse of his sinne and therefore so oft as hee feeles it so oft cals hee for mercy sin is soone committed as I said but the gilt the terror and the secret accusing voice therof not so easily discharged And that now hee discends A generall confession of sinne is not sufficient in particular it is to teach vs that a generall confession of sin is not sufficient we must come to a particular for it may truly be said that he hates no sinne who hates not one aboue the rest the
a mocking of God to pray him to looke vpon that which is not in thee to pray him consider that which thou neuer consideredst thy selfe learne therefore when yee sing this Psalme of Dauid to take on so neare as yee may Dauid his disposition though yee haue not sinned as he did yet looke vnto your other sinnes and be ye humbled for them otherwaies your confession of sinnes shall be but a profession of sinne to say with Dauid against thee only haue I sinned and then either to haue no remorse for sin or no confidence in Gods mercie shall profit thee no more then the confession of Saul or Iudas I haue sinned said the one I haue sinned in betraying innocent bloud said the other their confession was somewhat like Dauids their heart no way like Dauids And it is certaine that the Lord Radicem attendit non florem Haue mercie on me What Wher Sinne persues no refuge but to mercie was Dauid his estate when hee brake out in these words yee may see out of the 32. Psalme his conscience being wakned by the ministrie of Nathan hee is so terrified with the liuely sense of his sinne and sight of that wrath which by it he had deserued that his bones were consumed and the moisture of his body turned in the drogth of Sommer In this perplexed estate the first comfort that he findes is by looking vp to the mercie of God Naturall men may maruell No external comfort can sustaine a man troubled for sinne what is this that should haue troubled Dauid so sore was he not King of Canaan his sinnes were murther and adulterie but was there any in the Land to put him to an Assize was there any to punish him what needed hee to feare But hee himselfe tells thee what ailed him the hand of God was heauie vpon him night and day the Lord had erected a Tribunall in his owne conscience and did there sit and iudge him wher no man might iudge him there the Lord conuicted him of sinne and threatned him with terrours for sure it is all the comforts of the world if thou hadst them in one cannot sustaine thee when God in thy own cōscience persecutes thee for sinne examples are Balthasar and Dauid The spirit of a man will sustaine his infirmitie but a wounded spirit who can beare it And therefore Dauid sore Dauids appellation from God to God straitned with the iudgement of God turnes him to the mercie of God hee findes no other thing whereupon to relie his faith he can get no other gripe whereby to hold him that hee fall not in the pit of desperation but this mercie O Lord in regard of thy power thou art inuincible who can resist thee who can indure the stroke of thine hand In regard of thy wisedome thou art all-seeing nothing can be hid from thee In regard of thy iustice thou art most holy canst not bee corrupted in none of these can I finde comfort the only hope of mine heart is in thy goodnesse and mercie so that now hee flees ad cōmunem peccantium Chrysost portum to the common harbor of all poore penitent sinners who are tost too and fro with the tumbling thoughts of an accusing conscience threatning more fearefull death then the raging waues of the Sea to Ionas neuer can settle nor rest til they come within the Port of God his mercie euen so here doth Dauid terrified with Gods iudgement before which hee could not stand he appeales to Gods mercie tanquam ab inferiori sede ad superiorem as the higher bench wherein the glorie of God shineth most eminently for mercie reioyses against iudgement Iam. 2. 13. When we heare that Dauid Nothing in the world to be esteemed miserie but only iniquitie and others of Gods Saints crie for mercie we must remember that this includes a humble cōfession of their miserie and what was Dauids miserie which he craues to bee cured by God his mercie hee tells you in the end of the Verse no other but the miserie of sinne Nathan 2. Sam. 12. 10. had threatned him with the sword that he should make his Sonne who came out of his bowels a scourge vnto him but Dauid counts none of these his miserie for which hee craues mercie his miserie is his iniquitie and the mercie he craues is the putting away of his iniquitie This blinde age counts bodily infirmities want of temporall things miserie but sinne they count no miserie blinder then the Egyptians of old who esteemed sheepe-heards abhominable but Idolaters not abhominable but indeede it is farre otherwaies wert thou so poore as Lazarus filled with biles in thy bodie from head to foot as Iob was yet if thou bee freed from sin thou art freed from miserie and bee the contrarie wert thou so rich as that glutton clad in purple and faring delicately euery day 〈◊〉 thou health and honor and all the comforts of the world after the desire of thine owne heart if yet thou bee in thy sinnes the end shall declare thou art a miserable creature This will be manifest at the Euen the wicked at the last shal feare finde more then death length in all the wicked that their miserie is not in sicknesse nay not in death it selfe but in an euill conscience guiltie of sinne though now they abhor nothing but death esteeme sinne but a pastime the day is cōming wherin they shal seeke death not find it saying hills and mountaines fall vpon vs and couer vs they shall be glad to be smothered to the death and to suffer the greatest miserie that can come to their bodies vpon condition they were freed from the miserie of an euill conscience which sinne hath brought vpon them But howsoeuer this miserie A comfortable meditation of Gods mercie of Dauid was exceeding great he espies in God by the eye of faith a greater mercie to cure it and therefore cries hee for mercie according to the multitude of his commiserations O Lord I know that whatsoeuer is in thee is thy selfe thy mercie is no lesse then thy selfe Cum sis misericors quid es nisi ipsa misericordia Hieron Sauanarola seeing thou art mercifull what art thou but mercie it selfe and what can mercie doe but thine owne worke canst thou denie thy selfe canst thou depart from thine owne nature what is the worke of mercie but to take away miserie here am I Lord before thee a miserable man and my greatest miserie is my sinne doe thy owne worke O Lord cure my miserie with thy mercie shew the vertue of thy mercies vpon mee abyssus abyssum inuocat abyssus miseriae inuocat abyssum misericor diae one deepe calls vpon an other the deepe of miserie calls vpon the deepe of mercie greater is the deepe of mercie then the deepe of miserie let therefore the deepe of thy mercie swallow vp the deepe of my miserie and put thou away mine iniquitie On me Dauid
striken that his people may be spared and they againe repayed him with the like louing affection for when he would haue gone out to battel against Absalom they would not let him hazard himselfe Thou art said they more worth then ten thousand of vs. A happy harmonie where a King with tender affection embraceth his people as his owne children and they again esteeme and reuerence him as their father For thy good pleasure He neyther The Church is preserued by Gods mercy not their merit pretends his merits nor his peoples innocency but appeales to Gods mercie the good pleasure of his owne will mou'd him to chuse a Church and it is the same that moues him to conserue it Euen when the sins of his people procure that he shold destroy it if there were no more to preserue the Church but hir owne deseruings or the fauour fidelity and constancie of Kings protectors thereof it could not continue long but God is the builder of Ierusalem his fauour is the wall thereof and therefore is it that neither the sinnes of them who are within nor malice of them who are without it can ouercome it Build vp the wales He praies Ierusalems materiall walles were foure both for the materiall and spirituall wals of Ierusalem In regard of materiall wals Ierusalem was a strong City of foure quarters euery one of them by walles deuided from another The first highest was mount Sion in it was the City of Dauid called by Iosephus the superiour city exceeding strong in regard of the naturall situation thereof the second was called the daughter of Sion because it seemed to come out as it were of the bosome of the other in this was the mount Moriah whereupon the Temple stood this City was compassed with a strong wal wherin stood threescore of strong Towres The third was beautified with many ample streets pleasant ports and compassed with a wall whereupon were fourteene Towers The fourth was inhabited by all sorts of Artificers compassed with the third wall which was twenty and fiue cubits high and had in it fourescore and ten Towers strong high and foure cornered And albeit in Dauids daies Externall state of a citie depends on Gods blessing Psal 127. the city was not as yet brought to this perfection but was rather in the building yet Dauid knew except the Lord build the house they labour in vaine that build it and except the Lord keepe the Citie the keeper watches in vaine and that many flourishing Cities and strong Castles haue beene made desolat for the sinnes of them that dwell in them and therefore fearing least his sinne had procured a curse in Ierusalem like the curse of Iericho hee praies euen for the externall state thereof But much more may wee think he had regard to the spiritual Ierusalems spirituall walles wals therof which his sin had demolished and he praies God to repaire againe The first innermost and strongest 1 Gods protection wall of Ierusalem is the Lords fauourable protection this is called by Zacharie a wall of fire compassing Hierusalem which wil burne and consume the enemies that inuade it the 2 Holines and vnitie secondarie walles are holines and vnitie for an vnholy people are naked like the idolatrous Israelites after their worshipping of the golden Calfe and this breach of holinesse euer procures breach in vnitie among people makes a rupture in the wall whereby the aduersarie may easily get vantage Now Dauid knew that by his sinne hee had procured to be depriued of Gods fauour and that his sons and seruants should rebell against him as he had rebelled against the Lord his God and therefore he craues that these euils may bee remoued his filthie sinne pardoned the fauourable protection of God continued and vnity betweene him and his people preserued And this for Ierusalems wailes Wherof let vs learne what No enemies can destroy the walles of Ierusalem only the sins of inhabitants it is that makes the Church a prey to her enemies what destroyes the wals of Ierusalem No force no multitude no policie nor engine of the enemy only the sinnes of them who dwell within it God make vs wise to take this to heart lest our sinnes make a breach in Ierusalems walles VERSE 19. Then shalt thou accept the sacrifices of righteousnesse euen the burnt offering and oblation then shall they offer Calues vpon thine Altar HIs petitions are An heart to offer praise and prayer to the Lord is an argument of mercie concluded with a promise of thankes-giuing Whē thou shalt be fauourable to vs then shall we offer and thou shalt accept Multiplicatiō then of sacrifices is an effect of Gods fauour to haue a heart rightly set to pray to the Lord or praise him is an argument of mercie When God was angrie with Israel he sent vpō thē the Caldeans who tooke away the daily sacrifice but it is an effect of a farre more fearefull wrath when God deliuers vp men to the hardnes of their own hart suffering them so to be captiued by Satan that they can neither repēt of their sins nor pray for graces which they want nor yet giue thanks for benefits that they haue receiued where the heauens become brasse and send downe no dew what maruell the earth be like iron and can render no fruit but if the Lord looke on vs in mercie as he did on Peter then shall we mourne for our sinnes and if hee be fauourable vnto vs as heere Dauid prayes then shall we be willing sacrificers of praise and thankes vnto him The order of his wordes If our persons be not first in fauour with God our actions cannot please him makes this cleare vnto vs. When thou shalt bee fauourable to vs then shalt thou accept our offerings Except first our persons be in fauour with God our actions were they neuer so good in shew will not bee acceptable to him Examples hereof wee haue in Abel and Cain God looked first to Abel and then had respect to his sacrifice Let vs therefore aboue all things haue a care that we may be in fauour with our God reconciled with him in Christ otherwise all our prayers and oblations whatsoeuer are but an abomination to the Lord. And last of all we see heere Thankesgiuing an eternall duetie we must discharge to the Lord. how the greatest and most enduring duetie wee owe vnto God for all his benefites is thankesgiuing hee is content the profit of them all be ours hee craues no more but praise Wee want not matter for which wee should praise him onely we want affection and therefore haue we to pray that the Lord among all the rest of his great goodnesse wherein he is daily abundant toward vs would also blesse vs with a thankfull heart that in this dutie also wee may abound toward the Lord our God To whom be praise glorie and honour for euer Now vnto the King Immortall Euerlasting Inuisible Vnto God onely wise be honour and glorie for euer Amen FINIS