may be comforted As for the Mercy of God Gods mercies innumerable Eph. 3.18 to me to speake thereof it is impossible yea to expresse the height bredth depth and length thereof as impossible as if I should recken the number of the sand of the Sea yea all the creatures Angels and men if they would bend their wits they were not able to expresse the least part of the mercies of our God for they are finite creatures and he an infinite God whose mercies are innumerable and infinite yet according to my humane capacitie what I haue conceiued and doe beleeue of his mercy that I will deliuer to you And as I spake before of his wrath and anger that endureth but for a season Psal 136.1 c. Psal 145.9 I will intreat of his mercies which endure for euer and which are aboue all his workes himselfe also being stiled The Father of mercies 2 Cor. 1.3 His mercies are either Generall or Speciall Foure sorts of mercies 1. Generall Temporall or Eternall His Generall mercies are those benefits which he bestowes vpon all mankinde as well elect as reprobate whereupon our Sauiour sheweth vnto vs That he maketh the Sunne to shine vpon the good and vpon the bad and thereupon he inferreth Mat. â— 4â— Be mercifull as your Father in heauen is mercifull So that these same Externall benefits are to the reprobate vnseene and vnfelt benefits and mercies The Speciall mercy is the remission of sinnes 2. Speciall which he bestoweth vpon his owne children allanerly Gen. 25.5 6 So that as Abraham gaue gifts to the children of the Concubines and reserued the heritage for Isaac his sonne and as Helcanah gaue to Peninnah a portion 1 Sam. 1.4 5 but vnto Anna a worthy portion So God giues riches to the wicked but only grace to his chosen children The Temporary mercy is the forgiuenesse whereby he pardons the sinnes of the reprobate 3. Temporarie mercies and out of his clemencie deferies their temporall punishments to make them the more inexcusable Iâ—â—ah 3.10 1 King 21.29 as he did to the Niniuites and to Achab. But that Sempiternall mercy is that whereof the Apostle speakes 4 Eternall That God who is rich in mercy for his great loue by which hee loued vs when wee were dead in sinnes Eph. 2.4 c. hath quickned vs in Iesus Christ to make manifest in the ages to come the riches of his grace This mercy flowes from himselfe Gods mercies vnchangeable and he extends it to whom he pleaseth and it is so sure and constant that he can denie himselfe as soone as he can alter his mercy towards any whom hee hath receiued vnder his fauour And this constancie of his mercy is a sure hold to which all troubled consciences may retire Vse 1 This should incourage all poore sinners to runne to him To encourage Gods poore afflicted children â—say 61.1 Reuel 3.18 Simil. where there is sure and perfect Physicke to be found innumerable riches to the poore eye-salue to the blinde c. Thinke yee that your sins are of greater weight than his mercies or that the gold of his goodnesse in thee cannot ouersway the drosse of thine owne sinfulnesse Hath not the Lord sworne that he delights not in the death of a sinner Ezec. 18.23 will he falsifie his word belie his promise Num. 23.19 or is he like man that he can repent Vse 2 And againe as this his mercy should inarme vs against despaire Against presumption vpon consideraon of Gods mercy so on the other part we should take heed that we presume not too farre by abusing his mercies and making them a couer for our wickednesse so that a false perswasion of mercy maketh vs liue as we please no no there is no mercy for an impenitent sinner The mercy of God should leade thee to repentance and thou on the head of it shouldest not entertaine and nourish thy sinne Vse 3 Further as thou hopest for mercy from God Be mercifull as God is Math. 9.13 so likewise giue thou mercy to others flowing from that mercy which thou hast receiued from God I will haue mercy saith the Lord and not sacrifice Therefore since it shall be an vndoubted token of thine election that thou hast receiued mercy from Gods hands try if thou findest thy selfe vnfainedly disposed to forgiue others whatsoeuer yea euen the greatest faults committed against you for that is the oyntment running downe Aarons beard to the hemme of his garment Psal 133.2 Against merits foure Reasons Moreouer yee see that Dauid doth not present his merits which might redeeme the filthinesse of his sinnes as the Papists thinke neither yet prayers Reas 1 praises alinesdeeds victory ouer Gods foes wherein hee was frequent but he leaueth them all as a broken reede Esay 36.6 to the which he could not well leane in the day of his spirituall temptation as he confesseth oftentimes in the Psalmes and hath his onely refuge to Gods mercy The merits of men alas what are they The best workes we doe are so full of imperfections that there is more drosse than gold in them Simil. What man would be content for good gold to receiue such coyne as is neere by altogether drosse and thinke yee God for his perfect Law which he gaue vs to obserue and doe will receiue our imperfect workes Reas 2 And albeit they were perfect yet are they not of vs Iames 1.17 August for all good gifts come from the Father of lights Cùm numero merita mea saith Augustine enumero dona tua When I number my merits I reckon thy gifts What haue we that we haue not receiued 1 Cor. 4.7 Why then glory we as though we had not receiued them Reas 3 Thirdly although our workes were perfect yet are we bound to doe them by vertue of our Creation Redemption Sanctification Preseruation and if bound to do them what deserue we then Reas 4 Finally he is an infinitly perfect God how then can we thinke our base deeds though they were our owne can merit for wee ought to doe good workes to serue Via regni non causa regnandi August Obiect not to deserue they are the way to the Kingdome not the cause thereof But how is it that Dauid sometimes protests of his innocencie and desires God to iudge him according to the innocency of it Psal 7.8 This is to be vnderstood of his innocencie before men Answ to whom he did no wrong as to Saul Psal 143.2 Absolon A hitophel Doeg c. But not before God in whose sight shall none that liueth be iustified if he enter into iudgement with them as Dauid confesseth What mad doctrine is it then Vse which teacheth men that there is any worthinesse in them Iob 4.18 15.15 since the heauens are not cleane before him yea he hath found folly in his Angels Doct. 3 Dauid vnder
not excuse vs albeit they may extenuate our paines and make vs to bee punished with fewer stripes I will not insist in this poynt because I haue spoken sufficiently thereof in that Sermon on Christs first word spoken on the Crosse Father forgiue them for they know not what they doe But according to thy kindnesse remember thou mee euen for the goodnesse sake O Lord. The fountaine hee runnes vnto is the mercy of God where hee plainly disclaimes his owne merits Lorinus the Iesuite against merits Lorinus a Iesuite here bringeth in sundry passages of Scripture to qualifie the mercy of God against merits Psal 6.8.51.3.69.14.86.5.15.106.45.119.156.130.7 Dan. 9.18 Isa 55.7 VERSE 8. Gratious and righteous is the Lord therefore will hee teach sinners in the way IN this second part of the Psalme after his Petition Doct. Gods truth and mercy props of a Christians faith Psal 116. he setteth downe the props to the which his faith doth leane to wit the mercy truth and righteousnesse of God He beleeued therefore hee spake so our Prayers except they bee grounded on faith and an assurance that God will grant them they are offensiue to God and not profitable for vs Hee who prayeth without faith saith S. Iames is like a waue of the Sea Iam. 1.6 tost of the winde and carried away The proofe of this is in the sixt Psalme wherein after his prayers with a constant assurance he concludeth all mine enemies shall be confounded Psal 6 1◠After hee had prayed for mercy hee falleth out in a meditation consideration and proclamation of Gods goodnesse in the eighth ninth and tenth verses Simil. as it were to stir vp himselfe vp to Prayer againe as a man finding a fire almost consumed doth put thereinto more coales to kindle it Gracious and righteous is the Lord. First in his owne nature hee is good and righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectus next he is good to vs in teaching vs his way God is not only good but goodnes it selfe but how doth his goodnes appeare not in shewing mercy on Abraham Isaacke Iacob Moses and the righteous but on the most miserable sinners as Manasses saith in his Prayer the Prodigall child harlots such other Therefore will he teach sinners in the way Mat. 6.11.12 In this common benefit of remission of sinnes he inuolueth himselfe with the rest of the Saints and so should all our sutes bee common that wee desire nothing alone but that whereof our brethren may participate This is the communion of Saints which wee beleeue Our dayly prayers are for all Giue vs this day our dayly bread forgiue vs our sinnes and lead vs not into temptation Note Who seeketh any thing for himselfe of God and not for the rest of his brethren shall be repelled receiue nothing The persons to whom mercy appertaines are called sinners Doct. Sinne the onely obiect of Gods mercy Rom. 5.20 as though hee would make sinne the onely obiect of Gods mercy as indeed it is for Gods mercy would not haue been manifested if sin had not been knowne that so where sinne abounded there grace might superabound the whole haue not need of the Physitian Luk. 5.31 but the sick Think not that the multitude of thy sinnes will exclude thee from Gods grace Christ at the vvell was found of the Samaritan woman Ioh 4. mercy and misery met together in the Pharisees house Luke 7.36 euen Christ and the Magdalen Mat. 20.31 in the field hee met with the blind who cried Luke 18.14 Sonne of Dauid haue mercy on vs in the Temple vvith the Publican Iohn 5.2 at the Poole with the Paralitique for Luke 5.32 He came not to call the righteous but sinners to repentance But what teacheth he His wayes He teacheth Godswaies not mans traditions Ionah 2.8 not the tradition of men of Popes of Councels who could and haue erred but Gods owne wayes his statutes so oft repeated in the 119. Psalm Woe to the Papist who followeth lying vanities forsaking their owne mercy The great Doctor and teacher is God himselfe who hauing the key of the heart must open it himselfe Doct. The conuersion of a sinner is not a work of nature 1 Cor. 3.6 Therefore the conuersion of a sinner is not a worke of nature but it is Gods principall fauour who must giue encrease to Pauls planting and Apolloes watering We should therefore feruently pray to God for the Preachers that hee would so blesse them that by their labours many may be conuerted to himselfe The Israelites vnder the Law being terrified by Gods voice said Let not God speake any more vnto vs Exod. 20 1◠but Moses But wee vnder the Gospel being comforted by his voice say Note Let Moses and Paul be silent but let God speake to vs. The worke of conuersion of sinners Dauid draweth to the fountaine euen Gods grace and free fauour whateuer commeth to vs doth proceed out of his grace But this is wonderfull Doctr. Mercy and iustice meet in the saluatiō of man how grace and righteousnesse which seeme so opposit in the saluation and conuersion of a sinner meets together and kisses one another I answer In the worke of our redemption they accorded when Gods iustice was fully satisfied by the death of Christ and his mercy was cleere by full pardoning vs Simil. Leu. 16.8 when we escaped with the scape-Goat to the wildernesse and he died the suerty paid the debt and wee were freed In the conuersion of a sinner hee vseth both hee vvounds and humbles cures and exalts againe Deducit ad inferos reducit Hee cast downe Paul Acts 9.4.8 made him blind rebuked him and then conuerted and comforted him and sent him to teach the Gospel and conuert others VERSE 9. Them that be meek will he guide in iudgement and teach the humble his way HE setteth down in this verse to whom the former benefit doth appertaine and what sort of sinners shall participate of mercy to wit the meeke and humble whom God hath so prepared by afflictions and crosses Doct. Afflictions teach humility Who are humble Simil. that he hath made them to giue an open way and place to the Gospel to worke in them For as the waxe first is by labour and by fire made soft and pliable before it can take stampe and impression of the Kings image and superscription yea clay must bee made soft and pliable before it bee made a vessell so must God humble vs before he put his image in vs so the gold Simil. siluer c. must be battered before it be stamped Ps 119.71 It is good saith Dauid that thou hast humbled me for thereby I learned thy Commandements If he had not beene first humbled hee had neuer learned Gods Commandements He desired children to come to him for of such is the Kingdome of heauen yea except we become as these Mar. 19.14
prayse God and our necessities but when we praise we haue our chiefe respect to God and his honour and the Lord he doth both for he worketh deliuerie of vs and thankfullnesse in vs Ab eo incipient ab eo desinent operatur velle et perficere They beginne of him they shall end of him he worketh to will and to perfit Iacob was deliuered by God Gen. 35. and hee said to him Goe vp to the God of Bethel Often christians are grieued at themselues that they know not how to performe a dutie to God for his blessings for which cause Dauid sayth What shal I render to the Lord c. Psal 116.12 I will take the cup of Saluation c. Compassest mee about This word importeth Doctr. As we are beseiged with troubles so are we compassed with deliueries that as wee are beseiged on euery side with troubles so wee are compassed with as many comforts and deliueries as our crosses grow daily so our consolations are augmented day by day Wee are on euerie side offended and on euerie side defended therefore wee ought on euery side sound Gods praises as Dauid sayth Psal 103.1 My soule praise the Lord and all that is within me With Songs of deliuerance This noteth the the greatnesse of his praises and what delight hee had in them that hee would not onely speake them but sing them This was verie familiar to the Iewes namely to Dauid to sing songs on Harps Viols Tabrets and all instruments of Musicke All my springs shall bee in thee Awake Viol c. The tears of Gods children end in ioy But first let vs obserue that the teares of Gods children end in ioy they sowe a precious seed with sorrow but they bring home sheaues of corne dancing In that hee will not be content onely with thankes but also will haue them conioyned with songs hee letteth vs see how high all the strings of his heart are bended that hee cannot containe himselfe for the mercies of God to his Church and for his manifold deliuerances for the same Many sing prayses to God with an halfe open mouth Many haue an halfe open mouth in singing prayses to God who are too ready to sing filthy Ballads to the dishonour of God and albeit they can sing alowde any filthy ballad in their house they make the meane I warrand you in the Church that scarce they can heare the sound of their owne voyce I thinke they be ashamed to proclaime and shew forth Gods prayses or they feare to deafen God by their lowde singing But David bended all his forces within and without to praise his God Neither doe wee approue those foolish songs of the Papists Against Popish singing who doe not only wearie the hearers but the Idoles themselues with their rowting and crying and that in an vnknowen Language Saint Basil sayth eos demum cantus recipiendos qui nos possunt efficere meliores Those Songs are to be receiued which may make vs better in old they sung as though they had beene speaking that men might rather vnderstaÌ„d their meaning then delight their eare by the instrument VERSE 8. I will instruct thee and teach thee in the way that thou shalt goe and I will guide thee with mine eye VERSE 9. Be not like an Horse or like a Mule which vnderstandeth not whose mouthes thou doest binde with bit and bridle lest they come neere thee VERSE 10. Many sorrowes shall come to the wicked but hee that trusteth in the Lord mercie shall compasse him NOw David after he hath gotten assurance of there mission of his sinnes described the vertues which flow from the same in these three verses The substance of these three verses giueth forth a worthy and Doctorall admonition to all sinners to take heed vnto themselues in the eight verse propounding himselfe to to be their Doctor in the ninth sharpely admonishing them that they become not brutish beasts in not giuing voluntar obedience till they be coacted and lastly in the 10. verse hee threateneth those that will not obey many sorrowes shall come to them Concerning the first part I spake in the Inscription of the Psalme yet somewhat I will adde Seeing it pleaseth Gods Spirit to repeate I am not grieued once or twise for your edification to repeate the same matter albeit not after the same maner for this is true Philosophie to teach repentance A King becommeth a Philosopher in the teaching of repentance and these are the fruiâ—s of true repentance He who hath ouercome sinne in himselfe will striue to ouercome it in others when wee will communicate our feelings to others for he who hath ouercome sinne in himselfe will studdie to banish it from others for repentance cannot be without charitie Some translate this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make it knowne So I will make it euident to you if yee be ignorant Since I haue showne you the way yee your selues are blame worthie if yee will not follow it This is the zeale of the Lords glorie which is in the hearts of Gods children that it bursts forth as a vessel of new Wine as Elihu sayd Simil. Iob. 41. Luk. 13.21 as fire as oyle that giueth smell to all who are in the house as Leauen which leaueneth the whole batch as a light which inlighteneth the whole house Pro. 27.17 as yron sharpeneth yron so doth a Christian a Christian Andrew found Simon and brought him to Christ Philip found Nathaneel they brought others to Christ Ioh. 4. The Samaritan woman being called did also call the Samaritans to Christ Paul conuerted studied to conuert others Act. 9. Luk. 22.32 and Peter conuerted by our Sauiour was commanded to strengthen his brethren And if wee would consider how busied wicked men are to intise others to their sin Pro. 1.14 Goe wee shall haue a common purse cast in thy lot among vs and againe how wicked Proseâ—its goe by Sea and Land Note to make others of their profession Wee both Pastors others would be ashamed that we take no paines vpon â—ur selues to strengthen weake Christians and â—raw those who are without and confirme those who are within in the truth of God whereof our owne consciences are sufficiently perswaded Our coldnesse in this poynt hath neede to be kindled and let vs indeauour to amend it and bee more relaxe in our owne affaires and more bent in the cause of God The Lord waken vs also for Vt ingulent homines surgunt de nocte Latrones Theeues rise in the night to kill men tu vt te ipsum serues non expergisceris thou that thou maiest saue thy selfe doest not awake Math. 26.40.47 Iudas arose in the night to betray Christ while the Apostles were in a heauie sleepe and would not watch for him and themselues Such is the securitie of our nature that wee are not prouident for good things and the pronesse of the
his mercy is aboue all his works extending to a thousand generations Exo. 20.6 Psal 100.5 Hos 6.6 whose mercie endureth for euer With the Lord is mercie and great redemption I will haue mercie and not sacrifire His mercies are often repeated in the Scriptures as Psal 5.6.12.16.17.20.22.23.24 thrice 25.30 thrise 32. twise 35. thrise 39. twise 41. thrise 47.50.50.58 thrise 60.61.62.63.68 twice c. Ioel 2.13 Mica 7.18 Mâ—th 12.7 rich in mercie â— Tim. 1.2 Eph. 2.4 c. The Apostles salutation is Grace mercie and peace Since so it is As a gardeÌ„ is replenished with flowers so is the Scriptures with mercie that this herbe of mercie groweth in euery corner of the garden of holy Scriptures and all the Prophets and Euangelists by plucking thereof haue nourished themselues let vs also in our greatest distresses run vnto it perswading our selues that God will as soone denie himselfe vnto vs as he will denie his mercie if we come with penitent hearts and beg it with such humility as becometh supplicants such faith as beleeuers such hope and patience as becommeth the elect we need not doubt he is faithfull who hath promised The Papists Bellarmine and Larinus in their translations Lorinus Bellarmine adde to the Scriptures following the Septuagints and not Saint Ierome as they confesse do adde magnam great giuing greater credit to their owne translation then to S. Ierome who was knowne to haue bin a godly and learned translator or to the Hebrew veritie They confesse the Scriptures in the originall language to be the best and yet do not spare to adde or pare therefrom as pleaseth them and therefore that curse must fall vpon them in the 22 of the Reuelation that God will adde all the curses of the law vpon those who adde to the Scripture and the words of this book and put their name out of the booke of life who diminish any point of them What need haue they to put in magnam great as though the multitude which followeth did not include the greatnesse O God The person to whom he prayeth is God Obiect Against iâ—uocation of Saintâ— But in regard of his basenesse and vnworthinesse why doth he not make suite to Abraham Moses Samuel Iob or some other holy men onely contenting himselfe with God For I thinke the sinners of old time had as much need of the suppliment of the old Patriarkes and Fathers of the Church as we haue now of the helpe of our Apostles and Saints If they had not mind of such Mediators â—â—â—siâ— but fled onely to God I thinke we should follow their footsteps When God is deficient then let vs go to them and when the Sunne of righteousnes doth not shine it is time to light our halfe â—pennie candles Paul saith O foolish Galatians Gal. 4.3.1 who hath bewitched you and I say O foolish Papists when will you leaue off your folly If Christs intercession being God who knoweth all our necessities and pitieth them were not perfect then we might claime some subsidies but it is vaine to seeke otherâ— when he hath all for that doth greatly derogate to his glorie as I haue spoken in another place He vseth the word Elohim representing the holy Trinitie He inuocateth the whole Trinitie of which some of the ancients haue this coniecture because he failed against the Fathers omnipotencie when he abused his regal power in slaying Vriah against the Sonne being the wisedome of the Father vsing deceitfulnesse and fraud in this murder against the Spirit when he by his filthinesse abused his holinesse who is the Spirit of sanctification Therefore say they he now prayeth to Elohim Iudge of this nomination as ye please Elohim representeth the Trinitie as Iehouah the vnitie of both which Saint Augustine in his Confessions admonisheth vs We should saith he neâ—er remember the vnitie of the essence but we should as soone remember and dissolue our mind vpon the trinitie of the persons and not so soone thinke vpon the trinitie of the persons but to gather in our minds the vnitie of the nature which albeit they be vnspeakable and incomprehensible to vs it is enough that we speake with the Scriptures beleeue with the Scriptures and pray at the direction of the Scriptures whose direction if we follow we cannot erre in whose paths as being the vndoubted writs of God if we walke we cannot fall According to thy louing kindnesse The thing which he reposeth and resteth vpon Against merits is not his owne deserts but Gods good wil. Iudge ye if this ouerthroweth merit or no. For if any man might haue preteÌ„ded good works it was he Psal 16. I giue saith he my goodnesse to the Saints I am companion to all them that feare thee I wash my hands in innocencie and compasse thine altar Looke the 101. Psalme concerning the gouernment of his family and his owne person Of his vpright life he saith Iudge me according to my righteousnes While he hath to do with men there was no man more pure in life and religion but when he hath to do with God he renounceth all and taketh him to Gods kindnes and fauour While we looke downe to the earth our sight is sharp enough and we may see far and cleerly Simil. but when we looke to the Sunne then our sight is dazled and blinded so before men we may brag of our vprightnesse and honestie but when we looke vp to God we are ashamed of our selues yea of the least thought of our harts The Lord of his mercie keep vs from presumption that we presume not in any good thing we do seeing that it is Gods worke in vs let him take the honour of his owne worke and let vs say with Dauid Shame belongeth to vs but glorie to thee Out best actions are contaminate with such imperfections and spots that we haue cause to â—top our mouthes and blush and be ashamed of them we are conscious of the manifold faults and defects which are in them According to the multitude of thy compassions put away mine iniquities He exaggerateth the weight of his sin in that it hath need of many mercies whereby he testifieth that his sinnes were many passing the number of the heires of his head and like waters that had gone ouer his head So Gods mercies are more then mans miseries many sinnes require many mercies Men are greatly terrified at the multitude of their sinnes but here is a comfort our God hath multitude of mercies If our sinnes be in number as the heires of our head Gods mercies are as the starres of heauen and aâ— he is an infinite God so his mercies are infinite yea so far are his mercies aboue our sinnes as he himselfe is aboue vs poore sinners By this that he seeketh for multitude of mercies The godly account one sin tâ— be many he would shew how deeply he was wounded with his manifold sinnes that one seemed a hundred where
his sins was taken from God himselfe and that great mercie whereto he is inclined The next from his great filthinesse vncleannesse whose misery was an obiect of Gods mercie desiring God to purge and cleanse him from the same Now followeth the third argument taken from â—is acknowledgement of his sin and true confession thereof As though he would say Lord I know I haue sinned I confesse my sin to thee therefore pardon me What force thinke ye this argument would haue in a guiltie mans mouth if he came before an earthly Iudge and would say I haue committed murder and adulterie I confesse it Surely the Iudge would answer Ex ore tuo te iudico I iudge thee according to thine owne confession as Dauid commanded him to be killed 2. Sa. 1.16 An humble acknowledgement of sinne a good argument to obtain pardon from God who reported that he had killed Saul But before the heauenly Tribunall such an argument hath onely force There is no meane to acquit vs from Gods iustice vnlesse we come to him humbly confessing our sin and accusing our selues for then he will pardon and excuse vs. Our condemning of our selues maketh him to absolue vs our remembrance of our sins maketh him to forget them and our repentance bringeth his pardon But how cometh it to passe that thus he lamenteth Obiect seeing before Nathan had assured him that his sins were forgotten and pardoned I answer the godly Solut. albeit they be perswaded of mercie yet for the loue they beare to God they cannot but be displeased with themselues so often as they remember how vnhappily they haue offended so gracious a maiestie The wicked forget the euils which they do remember the good which they haue done if they haue done any whereas the godly remember alwayes their sins 1. Cor. 15.9 1. Tim 1.13 but the wicked forget their sins most â—asiâ—y and if they haue done any shew of good they remember it continually The godly by the contrary forget their good and remember their sins and the euill which they haue done as the Apostle Paul saith I am the least of all the Apostles and not meete to be called an Apostle because I persecuted the Church And againe When before I was a blasphemer a persecuter and oppressor but I was received to mercie And againe Christ died for sinners among whom I am the chiefe They account themselues the least among the godly the greatest among sinners So it is good to vs to nourish a continuall remembrance of our owne sins that it may humble vs before God make God so much the more pitie vs that he seeth vs vnfainedly displeased with our selues that we haue offenâ—ed him by our many many sinâ— For I know my sinne The knowledge of his sin doubtlesse came by Gods word out of the mouth of Nathan For albeit by a generall notice hee knew hee had done wrong and the particular punctions of his conscience forced him to thinke so yet the true knowledge came neuer vnto him vntil God said by his Prophet Thou art the man So the word of God serueth vs to this vse that it openeth our blinde eyes to see what is euill in vs. And therefore wo to that people who haue not the word and faithfull Preachers who may let them see their sins For when they know not sin to be sin they die in their sins By the law saith the Apostle is the knowledge of sin Rom. 7.7 for if the law had not said Thou shalt not lust I would not think concupiscence to be sin Ye may see how great an euill is ignorance when mens eyes are blinded whom the god of this world hath blinded in so great a light The most part of the world couers their sin by translating the cause ouer vnto others as Adam vpon Euah Euah vpon the Serpent But the Scripture saith Gen. 3. Pro. 28.13 He that hideth his sin shall not prosper Non medioâ—re est saith Ambrose vt agnoscat peccatum suum vnusquisque It is not a small thing to euery one to know and acknowledge his sin So saith Dauid Delicta quis intelligit Who vnderstandeth his sin He who knoweth them may the sooner auoide them If any knew a danger he could easily flie from it and go by it Our Sauiour wept because they knew not the day of their visitation That a man may know his sin it is necessary he be admonished and rebuked and he who desireth to attaine this knowledge must be content to receiue rebukes kindly How to attaine to an acknowledgement of sinne He must resolue before God to shun the occasions of sin and such euill companie as allureth him to folly that he do call to mind what a gracious God he hath offended what good things he hath lost how many he hath offended by his example and to addresse himselfe henceforth to leade a holy and religious life according to Gods word The Philosophers thought it most necessary for euery man to know himselfe and in their precepts had this euer He who knoweth not himselfe can neuer know God Nosce teipsum Know thy selfe Then much more it becometh a Christian to know himselfe for otherwise he can neuer know God in any of his properties For if we know not our sin how shall we either know Gods iustice pursuing vs or his mercie pardoning vs. Oh that we knew our selues But Satan doth with vs as the Rauen doth with the Lambe Simil. it first pulleth forth the eyes then deuoureth it first he blindeth vs then we follow him Therefore we should labour vpon our soules that the darkned eye thereof may be cleare the dimnesse remoued Acts 9. the scales which lie vpon them as vpon Saint Paul may fall to the ground that seeing our selues and our nakednesse we may craue to be couered seeing our wounds we may desire to be cured As also it is the principall part and duty of Pastors to deale in their Sermons with people that they may see their sins Sonne of man saith the Lord to Ezekiel make knowne to Ierusalem their abhominations Pastors ought to exhort the people to a sight of their sin We flatter the people in their sin and vse conniuence to their wickednesse We are afraid and belike dare not light the candle of the word and bring it to them being lying in darknesse lest they put forth the candle or smite vs who by the light thereof let them see their misbehauiour And my sinne is euer before me When Satan doth present his baited hooke of sin to vs Satans policy in presenting the greatnes of our sins after we haue sinned to vs he neuer letteth vs see the hooke of Gods iudgements but euer the bait of pleâ—sure but when we haue swallowed the baite he neuer letteth vs see any comfort of Gods mercies but proposeth to vs a troubled conscience the flames of Gods wrath and the terrors of his iudgements as the Prophet saith Our
is at least once named shewing to vs hereby his earnest desire to take hold of God with both his hands He nameth him not onely Adonai but also Iah which two signifie his nature and power all the qualities of God must be conioyned and concurre together for vs All Gods qualities must concurre together for our good although he be Adonai yet if he be not also Iah we are vndone If thou straightly markest iniquitie Hauing craued attention in the preceeding verses he setteth forth his petition that God would not vse the extremitie of his iudgement but deale mercifully with him not crauing an account of his debt but freely pardoning him This petition he doth not propound in simple termes but inuolueth it in a reason by which God should be moued if thou saith he wouldest marke al mens iniquities thou wouldest condemn all but it seemeth not thine infinite goodnesse to destroy all flesh therefore I should not seeme to be ouer bold to seeke to be free of these gulfes of miseries whereinto my sinne hath throwne me headlongs In the first part of this verse I obserue these three things First that God is the marker Secondly that he marketh iniquities Thirdly that he marketh iniquities straightly If thou markest O Lord Here we see the phantasies of those controlled who sinne and say as the Psalmist saith of them tush God seeth not Psal 64.5 or regardeth not O foole he that made the eie Psal 94.9 cannot he see he that made the heart can he not discerne of the thoughts thereof and marke them where wilt thou go from the presence of the Lord God is said to obserue and marke mens sinnes when he taketh heed to punish them How God is said to mark mens sinnes and he passeth by the sinnes of his elect when he mindeth not to punish Non aduertit saith one of the Fathers quia non animaduertit he seeth them not because he punisht theÌ„ not Cum aduerethit euertit when he looketh to the sinners wickednesse he ouerthroweth them A Iudge looketh with an other eie on the faultes of his childe and the crime of rebells Simil. he feeth the one with a reuenging eie to punish them the other with a pitifull eie So God after he hath louingly chaftised his owne children he ouerseeth them and couereth them with the mantle of his sonne Baalam though a false Prophet saith most truly Nu. 23.21 The Lord seeth no sinne in lacob nor iniquitly in Israell If thou markest iniquitie The thing that God marketh is iniquitie The word iniquity is somtimes taken generally for any fault or offence against God our selues The significan of the word inquire or our neighbours sometimes especially for those sins which are directly against the first table and concerneth God immedialy or for the violation of the second table concerning our neighbour which toucheth God mediatlie as also for the sinne directly against our selues all of them both in respect of the number quantitie and qualitie are pointed out by Dauid vnder this word Let vs therefore whatsoeuer our iniquities be marke the same our selues and bewaile it and then God shall marke it as letters written on the sand Let vs be a Cato and Momus against our selues And howsoeuer the proud pharises of the world vaunt and brag of their integritie let vs with the publican cast downe our selues Luk. 18.13 knocke on our brestes and say God be mercifull to vs miserable sinners If thou straightly markest iniquitie The maner how he is said to marke is not lightly as many iudges doe but straightly euery circumstance God marketh stricklie euery word euery action yea euery thought Christ saith of euery idle word we must giue an account Mat. 12.36 he is a strict exacter with whom we haue to doe Therefore our dutie is to marke narrowly our owne actions yea euen our thoughts and our idle lookes which the papists account not a sinne these we must marke straightly that is dayly and hourly and driue them away Gen. 15.17 as Abraham did the foules from his sacrifice Who shall stand All of vs are sinking in the pit and filth of sinne with Ierimie Ier. 38.17 while Ebedmelech come and let downe coards to draw vs out None can stand before this God who findeth follie in the Angells Iob. 4.18 yea the Angells are not cleane before him and the Seraphimes couer their face and feete with winges Abraham saith What am I Gen. 18.27 dust and ashes Iob saith I will lay my hand vpon my mouth If I should iustifie my selfe Iob. 9.20 my cloathes would condemne me A man may see farre vnder the Sunne Simil. but he can not looke the Sunne in the face A man may be righteous before men not fal vnder danger of the kings lawes but who can stand before God This should teach vs in time to leaue off to sinne and offend him if we abuse his patience which should leade vs to repentance it is a signe we are not children Abuse not the patience of God but slaues for children will be verie loath to offend their louing fathers but and will feare to incurre their wrath Let vs remember that sentence of the wiseman albeit an Ethnike Furor fit laesa sapius patiâ—ntia patience often offended in the end turneth in furie and rage By this his example Dauid giueth a caueat to all the Church Let none come before God vnlesse they acknowledge their owne vnworthines that none should offer themselues in the sight of God without an humble confession of their vnworthinesse for God marketh straightly whosoeuer flattereth himselfe with an opinion of his owne holinesse deceiueth himselfe and is vnworthy to receiue the smallest relaxation at Gods hands Albeit he prayeth here as one man yet he prayeth here in the name of all the Church as though he would say from the first Adam to the last all are lost and damned if God would exact a straight account of them Therefore the holiest on the earth must acknowledge with Dauid his owne vnworthinesse and flee to Gods mercie as to a citie of refuge Although Dauid speaketh generally of all mankinde he doth not thinke thereby to extenuate his sinne but rather to amplifie and aggrauate it confessing himselfe to be in the common satalitie and naufragie of mankinde Many will say God forgiue vs we are all sinners as though the multitude of sinners could be a patron and excuse to their wickednesse No by the contrary when he hath acknowledged himselfe to be culpable he confesseth himselfe to be so much the more guilty of iudgement that of all mankinde there is not one who can escape eternall iudgement The more generall miserie is it is the greater Then if euery one would examine himselfe he would succumbe for the more generall that miserie is it is the greater This place then letteth vs see that no man can stand by his owne workes For if God would call
little world and yet he calleth himselfe Gods seruant not as the Pope who stileth himselfe seruus seruorum Dei seruant of the seruants of God when he is a Lord ouer Lordes both Ecclesiasticall and ciuill But he indeede in the humilitie of his heart confesseth God to be his onely liege Lord Princes as much bound to serue God as their subiects to obey them vpon whom he depended of whom he holdeth his crowne So princes may thinke that their subiects are no more bound to them then they are to God and that they are as inferiour and more to God then their subiects are to them Vse which should moue princes to humble them vnder the mightie hand of God Inferiour subiects may at certaine termes put their seruants from them and take others in their place for seruice is no heritage and if they much more princes who may put their seruants away whether ob culpam or placitum none ought to inquire So God the supreame Maiestie hath an absolute and vnlimited libertie ouer all as well rich as poore he can displace kings and giue their kingdomes and crownes to others if they displease him He can rent the kingdome from Suul and giue it to Dauid 1. Sa. 15.28 1. Ki. 12.24 from Rehoboam and giue it to Iereboam if they breake his commandemenents Psal 2.10 Be wise therefore O kings serue the Lord in feare For no liuing shal be iustified in thy sight The like he hath in the 130 Psalme Who can stand before thee so that not onely he refuseth any clame of mercy by himselfe but includeth all liuing vnder sinne so that none is exempted for all are sinners All are sinners that all may at God beg the remission of sin and are destitute of grace that God may shew mercy to all and all his creatures may beg from himselfe alone that which is not in any of them Away away with merits away with our worthinesse seeke it where it is to be found euen in Christ Where he saith they cannot be iustified there he cleerelie auoucheth the Doctrine of Saint Paul that iustification commeth by faith and not by workes Rom 3.24 directlie against the Papisticall heresie Against iustificatiō by workes which teacheth men to seeke a part of it at least in others and themselues whereas here all men are excluded from righteousnesse but that which they must finde in God Verse 3. For the enemie hath persecuted my soule he hath smitten my life downe to the earth he hath laid me in the darkenesse as they that haue bin dead long agoe THis is the complaint of his enemies extreme malice against him by a threefold exaggeration thereof their persecuting of his soule their throwing downe of his life to the earth and their laying him into darknesse as a dead man Their malice was so vehement against him that nothing could content them till they vtterly ruine him both in body and soule and name This representeth cleerely vnto vs the malice of the enemies of the Church Note the malice of the Church her enemies especially of the Iudasits orders Pro. 17.10 which is so extreame that nothing can satisfie them vnlesse they bath themselues in the blood of the poore members A Lyon is more mercifull to his prey then a tyrant is to a Christian there is not the smallest fauour to be looked for at his handes The mercies of the wicked are cruell a cleere example hereof we haue in the Papists but specially in those blood thirstie wolues the Iesuites who will bragge of a singularitie in puritie and yet will stirre vp princes and all other fauourers of their sect to roote out Christians who professe the name of Iesus according to his word those they go about dayly to massacre without respect of any as witnesseth the bloodie massacrie of Paris Anno 1572. August 24. at which time they murthered a great many thousands in France for professing Christ As also that diuelish and hellish pouderplot what a bloudie execution was intended against our gratious Soueraigne and hopefull children These bloudie Iesuites and mastiue dogs are not fierce against the Turkes Panims but against the Israel of God Yea as Lyons Wolues and Foxes take most pleasure in the bloud of the lambes then in any other beast which they will spare and passe by except they be in great hunger so these must desire Christian bloud and thinke they doe God good seruice in killing v◠And this should be a matter of great comfort to the Church of God seeing persecution is a marke of the true Church and Christ accounteth men blessed when they are persecuted and euill spoken of for his sake Mat. 5.10.12 For so saith he did their Fathers to the Prophets that were before you Let vs therefore be patient and suffer calamities through hope of eternall glorie which we shall inherit when these short tribulations shall expire The more the Church be troden vnder foot the greater is Gods honour in her deliuerie Moreouer yee may see how farre the Lord permitteth the wicked to preuaile aboue his children that he will suffer them to tread vpon their bellies as though they were dead and no hope of life left to them that his honour may be the more magnified who out of their dead ashes could make a resurrection as he did to Dauid who was as a dead man and forgotten yet God raised him vp and erected his throne aboue his enemies O Lord deliuer thy Church from her troubles and persecution Verse 4. And my spirit is in perplexitie in me and mine heart within me was amased HE spake before of his externall calamities now he confesseth the infirmetie of his minde that he was wonderfully cast downe in heart and troubled in his soule so that his strength was almost gone not like the strength of a whale fish or of a rocke but being ready to drowne with sorrow he was sustained by faith and Gods Spirit he swimmed vnder these euils Our Sauiour himselfe confessed of himselfe my soule is troubled to the death Mat 26.38 God knoweth our moulde we are not stockes without passions or perturbations Gods children haue their owne passions we are not like lepers whose flesh is senslesse but we are sensible of euills that we may run to God for helpe and comfort Iob. 42.7 Had not Iob his owne perturbations and griefes which made him vtter hard speeches for which God rebuked him and he afterward repented Simil. yea God affirmed that he spake better of him then all his friends did Can a shippe saile a long with such a constant and direct course in stormie weather as it were calme and before the winde it is enough that it directeth the course euer toward the port albeit it be forced to cast boord twentie times So God careth not albeit we be troubled in our course to heauen Let vs euer aime at the port of eternall glory howsoeuer we be disquieted with contrarie
many who thinke they haue not a soule There were Sadduces who denied that there were spirits Two sorts of Sadduces Psal 14.2 these were Sadduces by prosession but this Age hath the like by action The wicked haue said in their heart there is not a God and therefore seeing the soule sinneth Vnlawfull pleasures bring lawful paines of necessitie the vnlawfull pleasures thereof must be punished with lawfull paines for it is better to suffer a short and momentanie tribulation in this world to subdue sinne in vs than to vnder-lie eternall punishment of the soule in hels fire How to know whē the soule is at true peace with Ged But before wee can speake of the trouble of the soule let vs finde out when the soule is in a good constitution and at peace The peace of the soule is the tranquilitie of the minde vpon the assurance of Gods fauour in Christ Being therefore iustifyed by faith Rom. 5.1 we haue peace with God in Christ Iesus Grace begins and brings peace and therefore these two are alwaies conioyned Rom. 1.7 Grace and peace from God the Father Let no man thinke to get that peace that passeth vnderstanding Phil. 4.7 but by Gods free mercie and forgiuenesse of sinnes But there be many that cry peace peace 2 King 9.18 19. and say vnto the Lord as Ioram said to Iehu Is there peace To whom he shall answer What hast thou to doe with peace and as there is a great and apparant similitude betweene sleeping and swouning Similitude of true and false peace the senses being then both closed yet is there great contrarietie the one being the messenger of life the other of death So is there bewixt the peace of the godly like a refreshing sleepe and the counterfeit securitie of the wicked leading them to eternall paine with the rich Glutton Luk. 16.23 so their peace is worse than any warre that euer was Ionah was sleeping when the tempest was raging Ionah 1. ◠and the waues were ouerwhelming the ship so men are in securitie when God is pursuing them in his iudgements It were good we were wakened in time Simil. Party gold hath a similitude with true gold Tokens to know peace from securitie 1. Token so securitie a great appearance of true peace But by these tokens yee may discerne the one from the other First consider who made thy peace with God 1. Token was it thy Peace-maker Iesus Christ or is thy agreement made by any creature or trusts thou by thy merits to be at one with God all things in heauen or in earth are reconciled by his bloud Ro. 5.9 10. Luk. 3.22 He is Gods well beloued Sonne in whom he is well pleased He is the authour and finisher of our faith Heb. 12.2 He hath broken the partition wall He hath brought peace to them that are farre and neere Eph. 2.17 2 Thes 3.16 Hee is the God and Lord of peace Heb. 7.2 the King of Salem by whom the Saints sought peace The Virgin called him God and Sauiour Luke 1.47 Rom 1.8 And Paul saith I thanke God through Iesus Christ. And Peter To whom should we goe thou hast the words of eternall life Iohn 6.68 And Iohn If any man sinne we haue an Aduocate I Iohn 2.1 Why then should we seeke reconciliation by them who could not purchase it to themselues but by him and sendeth vs to him in all their writs Hypocrites Pharisees would yee extoll the seruant with disgrace of his Master seeking not his honour but your owne gaine God helpe the poore Papist who seeketh lying vanities forsaking Gods mercies Next thou must obserue the forme how thy peace was wrought for if thou hast gotten peace to thy conscience first no doubt thou hast found a warfare and a battell the flesh rebelling against the spirit nature against grace Esau and Iacob must striue together in the belly of Rebecca Gen. 25.22 23 and after a mighty combat the elder serued the younger The Israelites found peace but after many and sharpe battels with much shedding of their bloud First you must see Hell then Heauen Repent saith Iohn Baptist and then he addeth Math. 3.2 for the kingdome of Heauen is at hand we must first come to the Mount Sinai Exod. 19.14 c. where the sound of the thunder earth-quake lightnings smoake and other such like things are and then to Mount Sion the New Ierusalem Deut. 4.48 Reuel 3.12 the Vision of Peace for if yee see not God first in the throne of his Iustice yee will neuer see him on the throne of his mercy The deuils rocking The deuill Reprobates in a cradle and lets them neuer see hell till they be in it 2 King 6.20 c. as the Prophet led the Aramites into the midst of Samaria before their eyes were opened and they knew where they were Thirdly 3. Token remember what was the instrument by which peace was wrought in thy conscience There is no instrument vnder heauen that can bring peace but the word of God conueyed by the mouth of his seruants of which is said Esay 52.7 Nahum 1.15 Rom. 10.15 O how beautifull are the feet of those who bring the glad tidings of peace it is the Gospell of peace the instrument of reconciliation he giueth by their hand the wand of Peace by which the King receiues thee in his fauour Yee who contemne the word and the Ministers thereof thinke yee to get peace but by them Christ commanded his Apostles to what-euer house they come leaue their peace there Matth. 10.13 c. and if the Sonne of peace be in that house their peace shall abide if not depart Gods seruant euer bringeth peace with him and reconciles men with God with men with heauen with earth therefore welcome him to thy house as thou wouldst welcome his Master Matt. 10.40 He that receiues you receiues me O gracelesse generation of men who dislike Gods seruants and gladly would welcome this deuill comming by Iesuits Finally 4. Token try how thou hast entertained that peace if it be truly purchased thou wilt vse all the meanes thou canst to nourish it and what-euer may breake it Sin breaketh peace with God that thou wilt eschew which is namely sinne which for this cause thou wilt flie and auoid both in thought word and deed wherein thou maist offend Gods diuine Maiestie imitating therein the example of those who once haue felt a dint of the wrath of their Prince and being reconciled to him will be loth to offend him againe Simil. So thou once being at peace with God labour to eschew all occasions whereby thou mayest displease him And thus much concerning the peace of the soule Now let vs see how it may be disquieted Disquioted soule not worst in the meane time considering with our selues that sometime the soule when it is disquieted
we shall neuer enter thereinto God resisteth the proud Iam. 4.6 and giueth grace to the humble On whom will the Spirit of the Lordrest on the contrite heart The Palace of Heauen is very ample Simil. but the entry very narrow let vs then liumble our selues vnder the mighty hand of God and learne of Christ that hee is meeke and lowly Mat. 11.29 and wee shall finde rest to our soules The word meeke is in Latine mites of which our Sauiour speaketh Who are meeke Mat. 5.3 Blessed are the meek or mansueti quasi ad manum venire sueti accustomed to come vnder the hand so God so mitigateth the fury of our nature and tameth vs that wee become so obedient that as a childe commeth vnder the hand of his Parent Psal 123.2 or as a handmaid is directed by the eye of her mistresse so doe wee attend vpon God Doctr. Whom God directeth he also protecteth Will he guide God who teacheth the meeke he also guides and directs them and leades them through the way For as children are ignorant so are they impotent they are taught by their parents led by them whom God directs he also protects and guides to heauen or else we should soon perish He must order the actions of our whole life rightly which is the second grace that God will bestow on his children when they submit themselues obediently to beare his yoake This docility will neuer be till our proud heart be subdued what Gods iudgement and his way is His iudgement and his way is nothing else but his gonernment whereby he declares himselfe as a louing Father carefull to prouide for the saluation of his owne children that he may relieue them that are oppressed raise vp those who are cast downe comfort those who are sorrowfull and grieued and succour such as be in misery And because in the former verse hee spake of sinners he will teach sinners his wayes he expounds of what sinners he meant God teacheth sinners but not all hee will not teach euery sinner but those whom he hath receiued into his fauour First hee bears downe our pride and contumacy and humbles vs First God will haue our pride beaten downe then hee will teach vs. but being cast downe he will not forsake vs and being humbled by the crosse he directs all the actions of our life in his holy obedience of which Apollinarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viros iustitiae diriget mansuetos Humility the first second and last gift of a ChristiaÌ„ August Epist 56. He will direct righteous men that are meek Wherefore ye may clearly see that the gift of modesty and humility is so necessary as without which wee can neuer be capable of the mysteries of Gods kingdome Which made Augustine to say borrowing the allusion from Demosthenes the Grecian August Epist 75 ad Auxilium Episcopum who being demanded what was the chiefe thing required in an Orator answered thrice pronunciation thrice that the chiefe vertue required in a Christian was humility and in another Epistle En adsum senex à iuuene coepiscopo Episcopus tot annorum à collega nondum anniculo paratus sum discere I am here an old man ready to learne from a young man my coadiutor in the ministery and so old a Bishop from a young man who scarce hath beene one yeare in the seruice VERSE 10. All the paths of the Lord are mercy and truth vnto such as keepe his couenant and his testimonies ALl the paths c. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or exclamation whereby hee explaineth what he would shew euen the wayes of the Lord a most comfortable saying such as Paul hath another Rom. 8.28 To those that loue the Lord all things worke together for the best Sicknesse pouerty infamie yea death which is the greatest mercy when we are separate perfectly from sinne and the world and conioyned to Christ So that God is euer accumulating mercies and heaping them on our head Lam. 3.22 that whateuer befalleth vs certainly commeth from his mercie and it is of his mercy that we are not consumed and daily brought to confusion He comprehendeth the paths of the Lord in two words Doct. All Gods wayes are mercy and truth Pro. 20.28 mercy and truth or as others expound iustice These are the two pillars which vpholdeth a King and his kingdome Mercy and truth preserue the King for his throne shall be established with mercy Whateuer we heare or reade of the wayes of God is either mercy or truth mercy in pardoning sin truth in performing his promises Doct. Mercy and truth belong not to the wicked Other qualiâ—ies that are in God may tend to the reprobate but with none of these two haue they any thing to doe for they haue no repentance therefore no remission of sinnes they haue no faith and therefore they depend not on his truth But the godly are not to bee afraid of his iustice because mercy interuenes his power maintaâ—nes them his wisedome foresees their reliefe Rom. 8.33 Who shall intend any thing against the elect of God Christ iustifieth who can condemne But with the wicked he will dealt very hardly Psal 18.25.26 with the godly he will shew himselfe godly vvith the vpright man he will shew himselfe vpright with the pure hee vvill shew himselfe pure and the froward he vvill shew himselfe froward To such as keepe his couenant But to whom vvill he shew this mercy To those who keepe his couenant Of this couenant which God made with his Church reade Gen. 17.2 Exod 24.7 Iosh 24.16 Ier. 3.31 and in many other places This is the third name which he giueth to those who shall bee partakers of his mercy Three names giuen to the chosen First they are sinners next humble and penitent sinners and thirdly their repentance is declared by their life in that they keepe Gods couenants What a couenant is A couenant must be mutuall A couenant is a mutuall band betweene two persons hauing mutuall conditions God humbleth himselfe so farre that he couenants with man to be his God and promiseth to be their Father we againe oblige our selues to be his children and people if we forget to honour our Father then hee will not accompt vs his children Hee craues that wee should keepe his Commandements and couenants not the traditions of men Doct. Mans traditions cannot binde the conscience Note which can neuer bind the conscience yea oftentimes it falleth out that those who are too curious in obseruing these idle and vaine rites are carelesse in keeping these things which are absolutely commanded by God VERSE 11. For thy names sake O Lord bee mercifull vnto mine iniquity for it is great FOr thy names sake O Lord bee mercifull vnto mine iniquity What before hee spake generally of Gods mercy promised to all humble penitent sinners Doct. Particular application of mercy needful 1 Cor.
we haue sinned in asking vs a King beside all other sinnes But a sincere heart seekes no starting holes or subterfuges but deales truely betwixt God and it selfe yea grace is at warre with all sinne especially with that which is nearest and dearest to man and will not spare to disgrace it by all meanes so that discovering the loath somnes thereof it maketh man willing to confesse it Ezra 9.6 Ezra sayth I am confounded and ashamed to lift vp mine eyes Thou shalt remember thy wayes Eze. 16.61 Act. 2.37 and be ashamed c. They were pricked in their hearts when they heard it God will haue his children like himselfe that as he esteemeth of sinne and as it is most oditious to him so we may account it odious and abominable and we can never hate and abhorre it overmuch Yea further when he maketh vs to aggravate our sinne he maketh vs so much the more to haue an earnest desire of mercy that when we haue seene sinne in an vgly visage we may see Gods grace more gladly laughing vpon vs with a merry countenance whereby we may the more glorifie him and accept of his mercie yea the more we confesse our debts to God and in humilitie craue forgiuenesse thereof the more he pitieth vs and the more we confesse our basenesse the more we magnifie the goodnesse of God pardoning the same The Lord will haue vs to confesse our sins that these being hewed from vs we may be more fit stones for his building Simil. And as the Carpenter taketh away chippes from the tree to make vp a goodly workemanship so will God haue our superfluous excrements cut off to make vs glorious ornaments to himselfe Against merits and superogation Gods superogation Mat. 18.27 Against Atheists This humble and penitent Confession of sinnes not onely damneth that divellish doctrine of merits and superogation or supererrogance when as the Master is sayd to forgiue all the debt But also convinceth such Atheists of our age who can well in grosse and generall termes say God forgiue vs we are all sinners and others who make a sport of sinne and others who will defend and patronize their sinne excusing the same and saying I am not alone I loue not to be singular it is the fashion of the world to whore and sweare and be drunke I hope God is not so strait laced as you are Yea many haue answered to my selfe You will not answere for our sinnes although I should haue beene partaker of them if I had not reprooved them They say to the Ministers as the Sodomites said to Lot Gen. 19.9 Shalt thou iudge and rule or as Corah and his confederates sayd to Moses and Aaron Num. 16.3 Yee take too much vpon you or as those in the second Psalme Psal 2.3 Let vs breake their bonds asunder And thou forgauest the punishment of my sinne Doctr. Repentance and remission meet together In the former part Repentance and remission meet together in few words Davids true Repentance is liuely expressed Now in this part is set downe the remission of his sinnes and both are closed in one verse to let vs see that the one is not so soone done as the other meeteth David sayth 2 Sam. 12.13 I haue sinned and Nathan subioynes presently and thy sinnes are forgiven thee So this may encourage penitent sinners that God will not suspend or drift time with them but will presently what time soever a sinner repent him of his sinne put away his sinnes out of his remembrance Forgiuenesse meets repentance in the face as the father of the forlorne Sonne met him and kissed him Luk. 15.22 But how can Confession be sound Ob before sinne be pardoned it seemeth rather that Confession should follow the remission of sinne It is answered Ans that all Gods gifts are given at once for in the first act of grace there is a change of the whole soule for faith repentance loue to God men are given at once but in respect of vs and our apprehension or application one grace goeth before another Simil. for as the cracke of Thunder and the Lightning are both at one time but we see the one before we heare the other because our sight is more apprehensiue then our hearing So these graces are all wrought together by God yet in regard of vs and our sense pardon commeth after Confession albeit God in the beginning of our conversion giues vs the grace whereof we haue not the present feeling Simil. as a childe in the mothers wombe liues and moues yet knoweth not of his life and motion So Gods children scarse can acknowledge that which is within them The Lord forgaue not onely his sinne but the iniquitie of his sinne Dan. 12.2 as we say terra pulveris or caenum luti the dust of the earth or dirt of clay Note By this he would teach vs that albeit we be altogether sinfull yet God is altogether mercifull great is our sinne I grant but his mercy is farre greater Ps 10.11 as farre as the heaven is aboue the earth Next yee see that God onely pardoneth penitent sinners It is an idle doctrine to cause men to beleeue that Christs bloud is sufficient for all sorts of sinners whatsoever they doe for if it were so what needeth repentance faith the loue and feare of God c. Wee cannot haue these without their conditions for as the auncient sayth fides iustificat correlativè How faith iustifieth August We must merit God by faith and repentance for as Augustine sayth he that made thee without them doth not saue thee without them But Christ died for all all therefore must be saved for whom Christ died It is answered Christs death had beene able as Leo sayth to saue infinite worlds but we speake of the effectuall shedding of his bloud which was shed for many not for all for the remission of sinnes VERSE 6. Therefore shall euery one that is godly make his prayer vnto thee in a time when thou maiest be found surely in the flood of great waters they shall not come neere him Doctr. The godly shall reape the benefit of remission of sinne THis is the second part of the Psalme for hauing taught that the happinesse of man consisteth in the remission of his sinnes now he sheweth who shall reape the benefit of the same So this gift of God is not restricted onely to David but to all the godly as a cleare light shining abroad for the vtilitie of the whole Church We receiue gifts from God to impart them to others 1 Tim. 1.16 Hereby we may learne for what end God doth bestow his gifts vpon vs to wit that we may reach forth the fruit thereof to others So the Apostle sayth he found mercie that he might be an example to others As also we should looke to the examples going before vs. Aske the former ages sayth Iob Iob. 8.9
spurned with his heele Deut. 32.15 c. therefore he forsooke God that made him c. The Mule is a creature not created by God generate betweene an Horse and an Asse yea contrary to his institution who forbad there should be any mixture of divers kinds Gen. 36.24 How the wicked resemble the Mule either beasts or seeds And so a wicked man is a degenerate creature not of Gods creation but bred betweene Sathan and sinne who are the onely parents of that Beast And as the Mule doth never engender any more nor produce any liuing creature no more doe these become fruitfull being reprobates and vnprofitable to any good worke but die in their owne sinne And as they are so stupid that the greater burthen be layd on them they goe the more quickly so when the wicked are loded with iniquitie being insensible of their burthen they goe more quickly from sinne to sinne And as the Horse goes fiercely to the battell and feares no danger so goe they passing all feare of hell Ier. 8 4. and 6. and Gods plagues run madly to their owne destruction And finally as the Horse and Mule remember for the present but shortly after forget so doe the wicked Who vnderstand not Marke the ignorance of mans nature who vnderstands not those things pertaining to God Animalis homo sayth the Apostle non novit quae sunt Dei 1 Cor. 2 1â— The naturall man knoweth not the things belonging to God Yea cannot being more ignorant then brutish Beasts who know the crib of their Master Isa 1.3 Nebuchadnezar would not heare and learne till God changed him to a brute Beast not in shape of bodie but in conversing with them seaven yeares Dan. 3. till his vnderstanding came againe 2 Pet. 2.16 Balaam was rebuked by his Asse The Pastours are become brute beasts having no vnderstanding Ier. 10.21 But because Beasts haue not beene created reasonable as man is it is not imputed to them that they are ignorant But man being borne a reasonable creature he is iustly to be blamed that he is metamorphosed and changed vnto the nature of a Beast as Circe changed her ghuests into Beasts Therefore let vs pray to God to illuminate our minds with the knowledge of his will and send vs his Spirit who may lead vs in all truth Whose mouth thou bindest with bit and bridle The similitude of the bit and bridle is common in the Scriptures The Lord sayth to Senacherib I will put mine hooke in thy nostrels and my bridle in thy lippes 2 King 19.28 Pro. 26.3 2 Sam. 8.1 Isa 30.28 and will bring thee backe againe the same way thou camest And Salomon sayth A rod is for the backe of the foole It is called the bridle of bondage A bridle to cause them to erre in the iawes of the people And the Lord to Pharaoh Ezek. 29.4 I will put hookes in thy iawes And to the Prince of Meshech and Tubal the same Ezek. 38.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth Xenophon de re equestri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Respira re non prohibet mordere autem non sinit He forbiddeth not to breath but he suffereth not to byte See how God is forced to vse extremities to tame a wilde nature which by no lessons warnings or admonitions can be tamed Man hath need of many bridles Herodian in his 7. Booke and Lucius in his 35. Booke prayse the Numidians for their skill in riding without bridles whom Virgil in the 4. of Aeuead and Ausonius in grat action pro consul gratian call infrenos gentem uesciam freni And seeing among the Numâ—ds their ryders can ryde without a bridle Note Fie vpon Christians who haue so many birs and cannot make vse of them to ryde forward and runne into Gods obedience God hath taken great paines to chastise vs albeit we haue not amended but gone from evill to worse and therefore seeing neither his good provocations neither his chastisements will worke vpon vs he hath one bit and bridle to keepe vs in from doing more evill even at the houre of our death God hath a bridle for man where we shall be curbed in that we doe no more Were it not better for vs to make better vse of the frequent admonitions of Gods servants and of the chastisements which God hath layd vpon vs that we may humble vs vnder the mightie hand of God and learne to be wise by our owne experience lest he be forced to draw his sword against vs. Lest they come neere thee See the vntowardnesse of these jades the poore Minister if he be vpon their backes can scarce keepe the saddle and if he would lead him forward one â—ade or other would take him by the coller which would not be vnlesse there were Horâ—e and Mules Many sorrowes shall come to the wicked Now is set downe two reasons which may raise and rouse the naturall man from his senselesse brutishinesse First from the iudgements of God vpon the wicked Secondly from his mercies to his elect and obedient children Desperate is he who will neither be moued with admonitions noâ— corrections So that either Gods mercy may allure him or his iustice terrifie him Then he must needs be a desperate person who can be moued with neither of them Before he called them inâ—ocil and vatractable and obstinate now he called them wicked not a simple sinner as we be all but who addeth drunkennesse to thirst and rebellion and presumption to his ignorance worse then a Mule or Horse He comprises all the miseries of the wicked The life of the wicked is sorrow Luk. 16. 1 Sam. 25.37 vnder the name of sorrow who although they liue delitiously with the rich Glutton and Nabal yet all their mirth is converted into sorrow and perplexitie for as the miseries of Gods children are ever turned into ioy Psal 30.5 Weeping is at evening but ioy commeth in the morâ—ing so the ioyes of the wicked are ever turned into sorrowes for albeit they seeme the happiest men vnder the Sunne yet the sudden revolution and change of their estate shall demonstrate to the world what fooles they were and how the Devill bewitched them Dan. 5.30 and as vpon Beltashar brought vnexpected sorrows vpon them in the midst of their ioyes And is it not iust with God to render tribulation to them who troubled his Church and them releasement who haâ—e had many grieved hearts for the same And I doubt not but the Lord in his mercie shall so bring about all matters that as the wicked trivmph and reioyce at the sorrowes of the Saints God shall make them weepe time about and bring ioy to his elect Mat. 5.4 Luk. 6.25 Blessed are they that weepe for they shall be comforted woe to you who laugh for yee shall weepe Many sins bring many sorâ—owes Many sorrows Many sinnes bring many plagues many in life many in death many
In this verse he pointeth out his inward diseases in the former words My reines are full of burning and his outward in the latter words And there is no soundnesse in my flesh He was vniuersally tormented both within and without Should not this asswage our griefe when God visiteth vs in any one part of our bodie seeing Dauid was visited in them all The word Csihelim is diuersly expounded but I agree best with those that call it the reines vnder the loines and by a Metonymie the generatiue facultie For the strength of man is in the loiues and it is mentioned of the children who came out of the loines of Iacob and in the 35. of Genesis vers 11. Kings shall come out of thy loins And in Prouerb 31.17 she girdeth her loines with strength So that as Dauid gaue his strength to sin and that filthy act of adulterie so God punisheth those same parts which did offend his Maiestie Obserue Gods iustice against whorehunters And commonly God in his righteous iudgement recompenceth whore-hunters and harlots with filthy consumptions in those places whereby they took pleasure to offend God Therefore giue not your strength to sinne Rom. 6.13 nor your members to be weapons of iniquitie remembring that sentence of the learned Father Per quod quis peccat per idipsum punitur Man is punished by that selfe same thing by which he sinned Of the latter part of this verse is spoken before in the beginning of the third verse Verse 8. I am weakned and sore broken I roare for the very griefe of my heart Againe by diuers formes of speaking he expresseth the intolerable vehemencie of his paine that it rent and brayed him and forced him not to crie but to roare as a Lion See ye not such a weight of miserie which sinne bringeth on mans bodie and soule forcing God to disgrace his owne image that pleasant pourtraiture of mans bodie and soule which he builded vp for his glorie and to breake it downe and turne it into ashes and to deface that picture which he painted so gloriously and artificially that he taketh as much pleasure to pull it downe as did to reare it vp to cut downe his carued worke verse 1 to be angrie and chastise that child whom he loued so well verse 2 to shoote his arrowes at his spouse whom he kept in his bosome verse 3 to turne his hand which fed him to correct him to afflict that flesh which he cherished verse 4 to lay burdens on him whom he eased verse 5 to putrifie him whom he beautified verse 6 to bow him whom he straightened verse 7 and to turne his laughter into mourning verse 8 and his beautie into blacknes and deformitie his warming into burning his strength into weaknesse his manly speaking into beastly roaring Ye may see therefore how sinne can turne Gods good disposition towards vs into hard dealing his louing lookes into a frowning countenance Sin enfeebleth mans nature But where he saith he is weakned it is euident that sinne enfeebleth mans nature As we may cleerly perceiue in Samson and Dauid For when Goliah and all Dauids enemies were not able to ouercome him 1. Sam. 17. his owne sinne weakneth him And when Samson killed a thousand Philistins Iudg. 15.15 16.9.21 and no bands were able to keep him fast his owne sinne made him a slaue to the Philistims And in like maner he complaineth of his roaring as he did in the 22. Psal verse 1. So that as sinne changeth vs into beasts and through it we liue as beasts so in the end it will make vs to crie as beasts Then let vs liue as men subduing by reason our beastly passions and affections and like Christian men let vs ouercome the same by the Spirit of grace which is in Christ Iesus that we may speake to God as children crying Abba Father Rom. 8 15. Verse 9. Lord I powre my whole desire before thee and my sighing is not hid from thee THis desire is a desire of mercie and forgiuenesse and of his fauour and to walk innocently and holily before him For God looketh to the purpose of mans heart in repentance more then to the words of his outward confession For albeit Ezekiah chattered like a swallow and mourned like a done Esa 38.14 turning him to the wall yet the Lord said I heard thy prayers and saw thy teares This is the desire of mercie of which the Apostle Paul speaketh 2. Cor. 7.12 calling it epipthesis My whole desire By this he would shew that he parted not his thoughts betweene God and the diuell or his flesh and the world but keepeth a sound and a whole heart to God He would not deuide the child 1. Kiâ— 3.26 but keepe it altogether for God whereas the worldlings do farre otherwise Against by poeriâ—â— giuing their countenance outward shew of holinesse and repentance to the Lord and keeping that which is best to sinne Which sort of dealing the Lord euer did abhorre Esa 29.13 This people come to me with their lips but their heart is farre away from me Thirdly he taketh God to be witnesse who is onely cardiognostes the searcher of the heart And such should be our disposition in Gods seruice that albeit our heart be not so well disposed as it should be yet we may protest of the soundnesse thereof that it is not false or double And my sighing Yet againe he protesteth of his sinceritie and vprightnesse that in his heart there is no guile that not onely his purposes are vpright before God but also his sobs and sighs For sighs may be counterfet as the Hiena doth a mans voice and Crocodile doth teares In euery action of religion In Gods seruice vse always sinceâ—itie and vprightneâ— but especially in repentance we are to present our vprightnesse and sincerity before God that we do it from a single minde without counterfeit hypocrisie wherein albeit we may delude mon yet can we not mocke God who esteemeth our seruice by our intention and not by our action For men onely can iudge by our actions but God by our vpright intentions Verse 10. Mine heart panteth my strength faileth me and the light of mine eyes euen they are not mine owne WHen he hath protested of the sinceritie of his repentance hee falleth forth to his former passions that his heart is troubled confused circumagitate and caried about as it were giddie troubled with diuers cogitations and rolling about scarce knowing what he was doing The Hebrew word signifieth such an agitation which maketh him to wag and thereby breedeth such anxietie that he as destitute of all counsell knoweth not what he doth For when men are disquieted they turne them on all sides not knowing what to do first When the sorrow and dolour rageth the heart vseth to pant and leape insolently and therefore he saith that his heart panteth and goeth about as it were altogether inuerted but