After thy louing kindenesse.

DAuid being dismayed and cast downe, in the sence of his mi­sery, doth looke vp to Gods mercie, and is emboldened thereby to draw nearer vnto him, and with som com­fort to call vpon him for mercy.

Doctr. 1 Whence we learne first of all this Doctrine,Experiēce of former fauour as­sureth of future fa­uour. that the experience of Al­mighty Gods former fauour casteth off feare and causeth affiance in God, and is one of the chiefest causes to moue vs stil to trust in him, as Psalme 4. Heare mee when I call O God of my righteousnesse: For thou hast set mee at liberty when I was in trouble: haue mer­cy therefore vpon me, and hearken to my [Page 72]prayer. Where the Prophet reasoneth from the time past to the time to come, and intreateth God to heare him now, because hee had alreadie shewed mercie on him. The like we may see, Psal. 22. Thou diddest draws me out of the wombe, &c. Out of which words we gather, that the Prophet, for benefites past, assureth himselfe of deliuerance from dangers present. The like of the Lion and the Beare, 1.Sam. 17.34. Psal. 3.4, 7.

Vse. 1 We learne hence to acknowledge his great mercie, that maketh one mercy seale of another, & one grace the pawne of an other: Now what man or woman hath not receiued thousands and ten thousands of mer­cies from the God of mercy; al which may be so many comforts vnto his Soule, to assure him that God will neuer forsake him. Indeede if our owne workes or righteousnesse were the onely ground to moue the Lord to take pitty on vs. Then we should be much discouraged in our selues, when we look backe vnto our liues: [Page 73]but now the for mer mercies of God, are Arguments of further mercies, to assure vs that he will adde mercie to mercie: whereby hee may see how fruitful the louing kindnes of the Lord is alwayes producing more, as one graine of corn increaseth an hundred fold.

Vse. 2 Againe, we learne hence a nota­ble difference betweehe GOD and man in bestowing benefites, men are quickely weary of their liberalitie; but it is not so with God: The more bolde wee are in asking, the more bountifull he is in giuing: which is a comfort to all weake Christians, and wounded Soules, who are euer rea­dy to reason thus within themselues; Will God heare me? or respect me? Will he shew his louing kindenesse to­wards me a wretched sinner? Yea, God doth heare thee & respect thee, and will shew mercie vpon thee, if thou seeke vnto him in faith; yea the oftner we aske, the better we are ac­cepted of God: the more we desire, the more we obtaine. He chargeth [Page 74]vs, Psal. 50.15. To call on him in the day of trouble, and assureth vs of our deliuerance, Iames 1.5, 6.

Doctr. 2 Hence marke what is that where­by poore distressed soules,The mer­cy of God emboldēs sinners to come vn­to him. throwne downe for sinne, wounded, and mel­ting for sinne, and almost in the gulfe of desperation (as Dauid was) that giues them courage and emboldens them to come into the prefence of God; to stand before their Iudge: namely this, the endlesse loue and mercy of God in Iesus Christ, euen the consideration of GODS mercy, that he is most ready to pardon, and forgiue poore sinners, to receiue thē to mercy: for so long as the consci­ence accuses for sinne, and terrifies a poore sinner, he doth nothing but fly from God, runne from him, dares not looke vnto him, nor call vpon him, till he conceiue of Gods mer­cie in Christ,Psal, 103.8. that he is most willing to pardon those which do truely re­pent.

Now, that God is mercifull and ready to pardon poore sinners, and [Page 75]to receiue them to mercie, it doth appeare by that his louing inuitati­on, Math. chap. 11. verse 28. Come vnto mee all yee that trauaile and are heauie laden, and I will case you. Like­wise hee embraceth the poore and simple, as louingly and cheerefully, as the rich and wise of the world. Publicans and Sinners are accepted of him, who were contemned of the Iewes. The woman taken in A­dultery, is exhorted by him to re­pentance; the blinde man restored to his fight, and cast out of the Sy­nagogue, is sought out by Christ, and taught to beleede, Iohn 9.35. The penitent Thiefe is by him con­uerted to the faith, Luke 23. accor­ding to that Math. 18.14. It is not the will of God, that one of these little ones should perish. The like we may say of Mary Magdalen, who was infa­mous in life, out of whom Christ cast seuen diuels. Of the Cananitish wo­man whom he heard and helped. Of the cripple that lay at the poole, whō when Iesus found in the temple, Io. 5. [Page 76]he exhorted to sinne no more, accor­ding to that of the Euangelist, Ma [...], 11. That by the power and loue of Christ, th [...] [...]linde had their fight re­stored, the lepers were cleansed, th [...] dead were raised, the halt walked, the sicke were healed, and the poore receiued the Gospel.

Vse. 1 Seeing a poore sinner will neuer flie to God for mercie, vntill hee be perswaded of the fauour and mercie of God in Christ, and can perswade himselfe that God is most mercifull, and willing to pardon him: we must remember euer with the one eye to looke vnto his iustice, that he is a ho­ly and a iust God, most righteous, & one that can not beare with sinne & sinners, that liue and delight in sin: so with the other eye we must looke vnto his endlesse mercy in CHRIST IESV, fix our eies on that, & rely on that; otherwise, alas! we shalbe so far from seeking vnto him, that we shall most willingly flie frō his presence, as a terrible and angry GOD, and most righteous Iudge: And there­fore, [Page 77]as wee must needes behold him as a iust god, and righteous to punish sinne: so we must labour to bee per­swaded of his mercy, that hee is most ready to pardon, full of compassion, that so by Iesus Christ, we may haue accesse vnto the throne of grace, and entrance with boldnesse into his pre­sence: And because that CHRIST IESVS is the Way, Truth, and Life;Eph. 3.12 let vs neuer go without him, but take him in the armes of our faith, & in his name beg for mercy,1. Iohn 2.1 for without him we can find no mercy by iudgement.

Vse. 2 We see hence the very cause why so many come to dispaire,Cause of mans dis­paire. and so to cast away their owne soules; namely, because they can not conceiue that God hath any mercy for them: they can not bee perswaded of Gods end­lesse mercie in Christ Iesu: but when their consciences doe accuse them of their sins, they presently see that God is angry with them, that he is a righ­teous Iudge, an angry and terrible God against sinners: and thus seeing his iustice and anger against sin, they [Page 78]dare not appeare in his presence, but fly from him, as Adam did in the gar­den, and could wish that they might neuer come into his presence: they cānot for their liues behold the mer­cy of God in Christ: impenitent sin­ners can not call God Father, they can not indure Gods angry counte­nance, but rather wish they were out of the world, and might neuer come before his face: for this is cer­taine, that vnlesse a poore sinner, and distressed soule, can, together with the sence of sinne, and Gods anger against sin, behold and acknowledge the endlesse mercie of God to par­don them, he will neuer dare to ap­peare in his presence, but Gods an­ger wil ouerwhelme him: Well then let vs with Dauid so behold and feele the anger of GOD for our sinnes to humble vs, that we neuer dispaire of Gods mercy, but still know and be­leeue, that God is no lesse infinitely merciful, if we can repent, to pardon and forgiue vs, then hee is infinitely iust to punish, if we will notr [...] pent.

Doctr. 2 Marke how Dauid, Gods mer­cie mans merite. a man after Gods owne heart, intreats the Lord, to pardon his sinnes for his mercies sake: therefore we learne that there is no other cause to moue the Lord to pity and pardon vs our sinnes, but onely his most free and vndeserued mercy: there is no worke, no good­nesse, or vertue, in any man, to moue the Lord to pitty and pardon vs, but all is of his meere bounty, good­nesse, and mercy; without all merites of ours: as what could the Lord see in Saul, in Rahab, in Mary Magda­len, Acts 9. Luke 7. out of whom went seuen diuells, to moue him to mercy, but his meere mercy alone: Euen so, all the gifts & graces of Gods spirit bestowed vpon his seruants, either concerning this life, or the life to come. They all pro­ceede from the free grace and mercie of God in Iesus Christ, according to that of the Apostle, Rom. 6.23. Eter­nall life is the free gift of God. This is confirmed by the practise of godlie Daniel, Dan. 9.7, 8, 9. O Lord, righ­teousnesse belongeth vnto thee, But vnto [Page 80]vs shame, because we haue sinned against thee: wherby we gather, that though our praiers be not without effect, yet they preuaile not with God by vir­tue of any excellency that is in them, but because God hath promised to be found of them that seeke him in the meanes he hath appointed. And so for the rest of GODS ordinances, Word, Sacraments, &c. The Lord doth accept them, and is well plea­sed in them; howbeit not thorough our worthines that performe them, but for his goodnesse sake that doth commaund them: for these proper­ties are to bee found in works that are meritorious.

First, they must be done of a mans owne selfe, and from himselfe; but we haue nothing of our own to giue vnto God: For what hast thou that thou hast not receiued? 1. Cor. 4.7. without him we can doe nothing: it is he that must worke in vs, the will, and the deed.

Secondly, they must be such works as are not due vnto him, they must [Page 81]not be due debt, but proceede from our owne free will, euen such as God cannot iustly challenge at our hands: but whatsoeuer wee doe, wee doe of debt and duty; yea Luke 17.10. When yee haue done all those things that are commanded you, say we are vnprofitable seruants, we haue done that which was our duetie to doe.

Thirdly, the workes we do must be done for the profite of him, from whom we looke for a reward: But Psalme 16. All our goodnesse can not reach vnto the Lord; we may benefit men, but wee can not benefite our Maker; therefore it is plaine we can not merit.

Fourthly, the worke and the re­ward must be in proportion equall: for if the reward bee more then the worke, it is not a reward of desert, but a gift of good will: But, Rom. 8. The afflictions of the present time, are not worthy of the glory that shall be she­wed vnto vs. So then they are not de­serued of vs, but are bestowed on vs.

This condemnes the doctrine of [Page 78] [...] [Page 79] [...] [Page 80] [...] [Page 81] [...] [Page 80] [...] [Page 81] [...] [Page 82]the church of Rome, who teach, that God doth shew mercy on some men, because they bee woorthy of it, for their good workes, and honest life: and therfore they can dispose them­selues by virtue of their fre-will, to moue the Lord to haue mercy vpon them.Ephes. 2.8. But wee ascribe all to Grace and meere mercy: and therefore see­ing pardon of sinnes comes from the meere mercie and loue of GOD in Christ, we must ascribe all the praise of it to God alone, pardon of sinnes, grace to repent, life eternall, all these come from the meere mercie & loue of GOD in Christ Iesus: And there­fore let vs ascribe nothing vnto our owne goodnesse, or virtue, to our owne wit, or reason: but giue all the glory to God.

According to the multitude of thy com­passions, put away mine iniquities.

AS if Dauid should haue said, Oh Lord! my sinnes are many, and [Page 83]great, and therefore I stand in neede of thy mercy for my misery, and of the multitude of thy compassions for pardon of all.

Doctr. 1 When as Dauid prayes for a mul­titude of mercies,The na­ture of sinne. for the pardon of his sinnes: we learne hence, what an heinous and horrible thing sinne is in Gods sight, that it can not be par­doned without a multitude of mer­cies: sinne being committed against an infinite God, deserues infinite and endlesse punishment of soule and bo­dy, and before it can be pardoned, must haue infinite mercy.

Sinne is odious in it selfe, and ma­keth vs vile and abhominable in the sight of God, Ierem. 5.25. Esay 59.1, 2, 3. Keeping all good things from vs, and pulling downe all euill vpon vs, and that the wages thereof is death, be­ing able to presse vs downe euen to the bo­tome of hell. It is sinne that maketh vs execrable to the Lord, and abhomi­nable in his sight, yea nothing doth more deforme vs, and make vs cur­sed & detestable in the sight of God, [Page 84]then sinne, Iosu. 7.12, 13. the pardon whereof must haue infinite mercie.

Vse. 1 Then hence wee learne, that wee neuer esteeme rightly of sinne, till wee come so to bee grieued for it, as that wee finde our selues to stand in great neede of GODS mercy for the pardon of it, yea of a multitude of mercies, of a sea of mercies, till v [...]e finde that we stand in neede of euerie droppe of CHRISTS bloud to saue our soules. Dauid hauing sinned, begs for multitude of mercies, and so wee shall finde, that if we truely repent of sinne, that we stand in need of a Sea of mercie, and of euerie droppe of Christs bloud.

Vse. 2 This condemneth most men and women, who are so farre from estee­ming thus of sinne, that they make no bones of great sinnes, and many grieuous impieties: yea, they make a sport of sin, swearing, lying, drun­kennesse, whoredome, pride, coue­tousnesse, &c. and giue them names of virtue: we see it too too common that men thinke they stand in no [Page 85]need of GODS mercie, they thinke that Lord haue mercy on me will serue: But if wee will iudge of sinne as wee ought, we shall find that we stand in neede of a Sea of mercie in regard of the multitude of our sinnes.

Doctr. 2 Wee see that the Lord is full of mercy, full of pitty and compassion;God, a God of mercie. Psal. 119. & his mercies are ouer al his works: And indeede his mercies are great: First, because they come from an in­finite GOD, to men who are infinite­ly euill, and deserue no mercy, but iudgement: Secondly, because for time, they last for euer, & neuer haue end: Thirdly, because the mercy of God concernes great things, saluati­on, life eternall, &c.

And this is that which the Lord himselfe proclaimeth from Heauen, Exod. 34.6. The Lord is strong, merci­full slow to anger, and aboundant in good­nesse and trueth; reseruing mercie for thousands, and forgiuing iniquitie, trans­gression, and sinme. Againe, Michah 7.18. Who is a God like vnto thee that takest away iniquity, and passest by trans­gression? [Page 86]He retaines not wrath for euer, because mercie pleaseth him, he wil turne againe and haue compassion vpou vs; He will subdue all our iniquities, and cast all our sinnes into the bottome of the Sea. E­say 55.8, 9. Ezech. 33.11. Though therfore our sinne be great, yet great is the mercy of God in pardoning it, Rom. 5.20. Where sinne doth abound, there grace doth superabound: Where­fore let not sin so dismay vs, to cast vs downe to dispaire, as this cheere vs, that God is so gracious.

Vse. 1 Seeing the Lords mercy is as a bottomlesse sea, that can not bee drawne drie:Lament. 3 His compassions faile not. Hence is matter of great comfort to all true penitent sinners: for thy sins cannot be so many, nor so great, but if thou haue grace to repent, God is able and willing to pardon them all.

If thou say, Oh! my sins are great, grieuous, monstrous, vnspeakeable; well, the mercy of God is greater, as may appeare in the pardon of Lots sinnes,Genes. 19.2. Sam. 12. Acts 9. Ioshua 2. Dauids, Peters, Paules, Rahabs, &c. If thou canst repent, and truely [Page 87]turne to God: If thou say, O! they are more then the starres in number, re­member that Gods mercy is as a bo­tomlesse sea, hee hath a multitude of Compassions, and can pardon them though neuer so many and grieuous: If thou say, Oh! I haue liued a long time in them, twentie, thirtie, fortie yeares, looke on Gods mercie shew­ed to Rahab, Paul, & others, that had liued long in sinne: so that if a man haue grace to repent, neyther the greatnesse nor the multitude, nor the continuance of his sinnes, none of all these can hinder Gods mercy: but here is all, that men must repent: o­therwise, if men doe not repent, the least sinne is damnable: and if men repent, no sinne is so great, but is pardonable.

The mer­cies of god belōg not to all. Yet notwithstanding, men must take heede that they take not occasi­sion to liue in sinne, because God is mercifull, for these things are noted as a comfort for those that sigh and groane vnder the burthen of their sinnes, to comfort them, and to keep [Page 88]them from dispaire; that if they bee truely humbled for their sinnes, there is yet with the Lord mercy in store whereby they may be saued.

Vse. 2 Seeing all Gods gifts come from him to vs, of grace and mercie, euen because he is full of mercie, and hath euen a multitude of mercies for poore penitent sinners, that sue to him for mercie. We learne aboue all things in the world to desire mercie, and the pardon of our sinnes. This we see in the Prophet Dauid, Psal. 6.6. My soule is sore trouble. But Lord, how long wilt thou delay? Psal. 63.3, Returne (O Lord) deliuer my Soule, Saue me for thy mercies sake: this is likewise practised by the Church; It is the Lords mercies that wee are not consumed, Lament. 3. because his compassions faile not. Thus the godly, when they de­sire any blessing, they aske it of fa­uor: If they craue to haue any iudge­ment remoued, they craue it of mer­cie, esteeming his mercie aboue all the world, or aught else they can de­sire: labour therfore aboue all things in the world for the mercie of GOD [Page 89]in Iesus Christ: vse all good meanes to obtaine it, employ thy selfe dili­gently to keepe it, and to continue it towardes thee, that in thy life it may be with thee, & in death it may not depart from thee.

Lastly, where the Prophet Dauid saith, According to the multitude of thy compassions, blot out mine offences.

Marke that the word (blot out) it is a metaphore taken from Writing-tables, when a man shall wipe out with a spunge all that is written: or from crossing of bookes of Records, and Bookes of Debts.

And it is all one as if Dauid should haue said; O Lord, I haue runne far in thy score: I haue euen filled thy Booke, nor with small, but great summes of Debt▪ pay I am not able, no not one farthing. Now Lord, I beseech thee therfore deface, crosse, and blot out altogether the Debt of my sinnes.

Doctr. 1 Hence we learne,The Lord keeps a Booke of our sinnes that all our sins are recorded in the Lords Booke: he keepes a Bill of Account, all our ve­rie [Page 90]thoughts, words, and deedes are knowne vnto him, he keepes them in minde and memory, and hath them written downe: And vnlesse we re­pent of them, and they be blotted out with the bloud of Christ, laied hold on by faith, the Lord will call them all to account at the day of iudgement;Reu. 20.12. The Bookes shall then be o­pened; and euery sinne, olde, new, se­cret, open, against God and men shall be brought to light, for they bee ro­corded in Gods Booke.

Now by these Bookes wee may not conceiue materiall bookes, in which men write downe such things as they would haue remembred, for God can not be said to stand in need of any such helpes: But because all things are as certaine and manifest to him, as if hee had his Registers in Heauen to keepe account thereof, Psalme 139.16. Dan. 7.10. Philip. 4.3.

So then we may see, that the Lord doth keepe a note of all our sinnes, and chalkes them as it were vpon a [Page 91]score, vntill payment come. It is not with God as it is with Princes, who are ignorant of the Treasons plotted against them; but all things both past, present, & to come, are knowne to him, aswel our rebellious thoghts, as sinne f [...]ll acts committed. And al­though we doe forget and carelesly minde what we haue done, yet God forgets nothing; euery part and par­cell of our debt being noted exactly in his Booke of Remembrance.

Vse 1 Seeing all our sinnes be knowne to God, he notes them downe in his booke of Account, and not one sinne can passe him, but he writes it down. how should this make vs all carefull vnto our liues, that wee commit no sin, for if we do, the Lord knowes it,2. Cor. 5.10 and notes it in his Booke, and vnlesse he blot them out, they shall all come to account.

A wicked man and an vnchaste woman, how many thousand vile & filthy thoughts haue they in their mindes, night and day their hearts burne in lust and vncleanenesse, and [Page 92]these they passe ouer, regarding thē not, making little or no account of them: But (alas) the Lord hath them all written in the Booke of his Re­membrance, and if thou repent not of them, and leaue them, O woe to thy soule when this Booke comes to be opened, and read ouer, and when thou shalt receiue According to thy workes. Iob saith, Thou hast sealed vp our sinnes in a bag. To seale vp a thing doth note an exact kinde of keeping it: So then, the bagge and bundle of our sinnes being sealed vp, and that by God himselfe; let vs not imagine that any one can droppe out, but all shall come to Iudgement.

Vse 2 Seeing all our sinnes are so many debts, set downe in GODS Booke, and we must come to reckoning one day, how should wee labour all the dayes of our life to haue them blot­ted out, to haue this Booke cancel­led and crossed, euen by the finger of God, for indeed we may runne on still in Gods debt, and set on apace vpon his score: but we cannot so fast [Page 93]wipe them out againe; nay, we can neuer of our selues, pay one farthing, or satisfie the least of our debts wee owe vnto him. It is God that hath written downe, that must freely for­giue and cancell, as himselfe telleth vs, Esay 43, 25. I, euen I am hee saith the Lord that putteth way thine iniqui­ties. Now, that they may be blotted out, and this Booke may be cancel­led, we must;

How to haue the Bookes cancelled. First, truely repent of them all, be­waile them, be grieued for them, that by them we haue grieued God.

Secondly, we must beg hard, euen as for life and death, for pardon of them, as Dauid did here, againe and againe, aske mercy: If a man should runne into debt a thousand pounds, and know not how to pay his credi­tor, his best way were to seeke and make friends vnto him to forgiue it: We are debters vnto God, thousand Thousands sinnes: pay wee can not, then let vs confesse the debt, intreate him to blot his booke, and take that hand-writing, and band of obligati­on [Page 94]on against vs, and naile it to Christs Crosse: And this is an excellent pro­pertie of the childe of God, that hee desireth (after a sort) to come out of Gods debt. A true childe of GOD cannot abide to haue any thing stan­ding on Gods score, for he knowes Hebr. 10.31. That it is a fearefull thing to fall into the hands of the liuing GOD: so long to deferre, till God warne to his Barre: Oh he seekes betimes and giues the Lord no rest till the debt be pardoned.

Thirdly, that our sinnes may bee cleane blotted out, wee must haue faith in Christ Iesus; for nothing can blot out sinne, but his bloud alone: nothing in heauen and earth can sa­tisfie Gods anger, wash away sinne, blot out our offences, but onely the bloud of Iesus Christ; and therefore let vs labour continually to be assu­red of it by faith, to sprinckle our sin­full hearts with the bloud of Iesus Christ.1. Iohn 1.7 Reuel. 1.6

Vse. 3 Seeing the Prophet Dauid doth acknowledge, that this Debt was [Page 95]more then he was able to pay, and therefore disclayming his owne sufficiencie, appeales onely to GODS mercy in Christ for the pardon of the same. We learne that that Doctrine of Merites, yea and Supererogation, now taught in the Church of Rome, is most false and erronious; teaching poore people to leane vnto mans sa­tisfactions, which they must make vnto God, either heere, or in Pur­gatory; whereas the Iustice of God is infinite. And when we haue done all that we can heere in this life, wee are vnprofitable seruants: nay, there is not that man in the whole world, that if God should lay aside his mer­cie, and deale in iustice, were able to satisfie the Iustice of GOD, for the least Debt that hee doth owe vnto GOD. And vnlesse the Lord take pittie on vs, and forgiue the Debt, there remaineth nothing for vs, but to lie in prison, and that for euer. Matth. 28.27. But of this before.

[And my sinne it euer before my eies.]

DAuid hauing shewed, how that he had freely confessed and ac­knowledged his sins vnto the Lord, heere hee sheweth the cause which mooued him so humbly to acknow­ledge the same; namely,Cause that moued Dauid to confesse his sinne. because they were euer in his sight, and before his [Page 134]eies: As if he should haue said, how­soeuer I haue a long time laine snor­ting in sinnes, and did not feele and see the danger of them; yet now being tolde of them by the Prophet, I see them, and so beholde them, that my conscience accuses me for them, and I can haue no rest, but my woun­ded Conscience doth vrge mee and compell mee to confesse my sinnes vnto thee.

Where first of all we may behold the cursed nature of sinne, when the Diuell tempts a man vnto it, he doth euer hide the misery of sinne; The curse of GOD due to sinne, the tor­ments of hell, and the damnation of both body and soule in hell for euer­more: These things the diuell doth labour to keep from mens eies; buz­zing onely in their cares, the profite of sinne, gaine, commodity, pleasure, delight and sweetnesse of sinne, that so, shewing them onely the golden baite of sinne, and hiding the poiso­ned hooke, he might moue men to runne headlong into all sinne: But [Page 135]when Sathan gets his purpose, and men be in his snare, and fallen into sinne: Oh how will hee then presse their poore consciences! then he wil loade them, and set out their sinnes to the full, in a most vgly manner; nothing then but hell fire, damnati­on, and the curse of God; that so (if it be possible) he may draw them in­to the gulfe of dispaire.

O that men could consider this in time! how sinne wil one day change her countenance, howsoeuer it com­meth at first in a flattering manner, pretending nothing but friendship: but in the end, will leaue a sting be­hinde it, euen a guiltie conscience, terrour of minde, and anguish of spi­rite. Wherefore let vs flie from sin, as from the biting of a Serpent, that we be not stung therewith vnto eter­nall death; Knowing that the wages of sinne is death, Rom. An accu­sing cons­cience the meanes to bring me to repen­tance. 6.23.

Doctr. 1 Whereas Dauids sinnes being al­wayes before him, did vrge him to confesse them, yea to repent, and beg the pardon of them, wee learne that [Page 136]the remembrance of our sinnes, and the calling them to minde, together with conscience accusing for them, is the way and meanes to come to true repentance, to make a man con­fesse them, and begge the pardon of them: whereas if they slippe out of our mindes, or we know them not, nor wee finde not our Consciences to accuse vs of them: Alas! we can neither confesse them, nor truely be humbled, and begge the pardon of them: And therefore Dauid confes­seth heere, that by reason his sinnes were euer before him, he was conti­nually vexed, & tormented with the horrour of them, his conscience still accused and annoied him, and ther­fore hee is constrained and vrged humbly to confesse them, and to begge the pardon of them at Gods hands.

Whereas the wrath of God doth euer follow such as haue sleepie and drowsie consciences, giuing them o­uer to a reprobate sence, to a slum­bering spirit, and to hardnesse of the [Page 137]heart, that they fall to be past fee­ling and can not repent, Rom. 1.28. Such as regarded not to know God, hee gaue them vp to their hearts lusts, vnto all vncleanenesse, and punished one sinne with another. And surely it is iust with God, that hee should forsake vs with his grace, that haue forsaken him by our sinnes: According to that of the Prophet, Psalme 81.11. My people would not heare my voyce: And, Israel would none of mee: So I gaue them vp vnto the hardnesse of their heart, and they haue walked in their owne Councels.

Sight of sinne first step to re­pentance.So then hence wee learne that a man will neuer repent truely of his sinnes, seeke to God for pardon, nei­ther is there any other way or means to be reconciled to God, but this, to feele the weight and burthen of his sinnes, and feeling his conscience to accuse him, to vexe and to wound him till he finde God to be mercifull, and reconciled vnto him, for the par­don of them, and the appeasing and quieting of his conscience.

Vse 1 Seeing till such time as the consci­ence [Page 138]be wounded for sinne, and vex­ed and tormented with it, a man will neuer seeke for pardon: Then wee learne hence, that no man can taste of the sweetenesse of GODS mercie in CHRIST for his saluation, till hee haue tasted of the bitter fruite of sinne, and of a wounded and distres­sed conscience: Looke on Dauid, on the Iews,Psal. 6.32.77. Actes 2.37 and as for those that would taste of GODS mercie, and yet are loathe to feele the smart of sinne, they deceiue themselues: we see that ere the body be purged, men must taste of bitter pilles, of bitter poti­ons:Such may suspect their re­pentance, who feele nor sinne to wound their con­sciences. And as for those who neuer felt anie such griefe nor wound of Conscience, no such astonishment for their sins, they may iustly feare their repentance is not sound, that they haue not, as yet, beene truely humbled, for it is certaine, that be­fore wee can truely repent and be re­conciled to GOD, we must haue the feeling of the smart of sinne, and find our hearts troubled, and our consci­ences wounded.

Vse 2 This confutes that fond and foo­lish Opinion of many in the world, who if they fee any one wounded for sinne, distressed in soule, crying out of his misery, and feeles his consci­ence exceedingly wounded, and be­gins, euen to dispaire of Gods mer­cy: what do men iudge of such a man, surely, that it is nothing but melan­choly and dumpishnesse; and there­fore they counsell him to bee merry, to go to merry company, to put away such odde conceits, such vaine, and foolish fancies: but alas poore soules they consider not that it is the speci­all worke of GOD, wounding the conscience for sinne, that they feele the anger of God for sinne, and are troubled and vexed for that, and till God giue mercy, and reconciliation be had in CHRIST there can be no peace.

Vse. 3 We learne hence, that it is better to haue an accusing conscience for sin, then to haue a dead conscience,Dead con­science heauie Iudgemēt. a benummed conscience: a sleepy and slumbering conscience: a seared and [Page 140]frozen conscience, for if a mans con­science doe daily bring his sinnes to his minde, so that hee sees them be­fore his eies, then he will be grieued for them, hee will confesse them and begge the pardon of them; but when a man hath a slumbering conscience that is benummed, then hee goes on in sinne from day to day, neuer fee­leth any smart of it, nor euer desires the pardon of it; as the poore Iewes, who seeing their fearefull estate, crie out,Actes 2.37 What must wee doe? so doe all wounded consciences, seeing their fearefull sinnes and damnable estate crie out for mercie, and seeke for pardon.

Oh it is a fearefull Iudgement of GOD to haue a sleepie or a drowsie Conscience, It is like a wilde beast, which so long as it lies asleepe, see­meth very tame & gentle, but when he is rowzed, flies into a mans face: Euen so, howsoeuer a mans consci­ence may seeme, for a time, to bee quiet; and men may thinke they haue a good conscience indeede, yet be­ing [Page 141]awaked by the hand of GOD, it will rent out euen the very throat of their soule.

Doctr. 2 Seeing Dauid doth acknowledge heere that his sinnes being euer be­fore him, awaked him,Necessary duety to call our sinnes to account. and vrged him instantly and earnestly to seeke for pardon: Wee learne that it is a good thing for vs to call our sinnes to accompt, to haue them often in minde, to set them before our eies, the greatnesse, number, and heinous­nesse of them.

First, it is a good meanes to pre­pare vs to true repentance and hu­miliation for them.Lam. 3.40.

Secondly, it is a speciall means to make vs to hate and dislike them, see­ing the danger of them, how loath­some they be in Gods sight.

Thirdly, the remembrance of our sinnes makes vs wary that we fall not into them againe, but our former fals makes vs take heed of falling in time to come.

Fourthly, the remembrance of our sinnes make vs pitty other men: be­cause, [Page 142]though they fall dangerously, yet we know we haue fallen aswel as they, therefore wee hope well God will giue them repentance.

Fiftly, the continual remembrance of our owne sinnes, put vs in minde of GODS mercie in the pardon of them: And when men easily suffer their olde sinnes to passe away and slip out of their minds, they will ea­sily fall into new, and easily forget the mercie of God; and how much they be bound vnto him. Paul hee giues vs an excellent example, who remembring how hee had persecu­ted the Church,2. Timot. 1. saith: Notwithstand­ing God was mercifull vnto me: So that the continuall remembrance of our sinnes puts vs in mind of Gods mer­cifull dealing with vs, and must stirre vs vp to thankefulnesse.

For if wee forget them, the Lord will remember them; and if wee re­member them, the Lord will forget them: This then should make euery man beware how he forgetteth his sinnes, and casts them carelesly be­hinde [Page 143]his backe; for this is a signe that GOD remembers them, and will call thy man to account for them.

Vse. 1 This shewes the great impietie of those men and women, who seeke all means to put their sinnes out of their minds,Note of a wicked man. to smother the checks of their consciences, by sports and pastimes, by merry company, or by some other means to keepe themselues from the sight of their sinnes, they can not a­bide to heare of them by others, or to thinke of them themselues, but put away the remembrance of them by all meanes possible: how should these euer repent and be humbled for them, how should they confesse them with teares, and begge the pardon of them.

Ʋse. 2 It must stirre vs vp to the serious and often meditation of our sinnes, to keepe them in memorie, our olde sinnes and new sinnes,Psalme 25 open and se­cret, euen the sinnes of our youth to humble vs, and to cause vs to keepe in minde the endlesse mercie of God [Page 144]in pardon of them: and therefore we should doe well to set some time a­part to call our life to account;Psal. 4.5. Trem­ble and sinne not: commune with your heart vpon your bedde, and bee still: Where Dauid calls vpon Sauls Cour­tiers, to feare Gods iudgements and threatnings: it is a speciall means to humble vs, and to moue vs to repen­tance, to keepe a note of all our sinnes, and slippes, and falls, that we may euer haue matter to humble our hard and stony hearts.

Vse 3 Wee see the cause heere why so few doe truely repent and confesse their sinnes to GOD,Cause why so few doe repent. and begge the pardon of them; namely, because their sinnes be euer out of their fight, though they prie into and espie the sinnes of other men, and haue them in their fight, yet doe they cast their owne behinde them: and by that meanes neuer setting their sinnes in sight, they forget them, neuer bee humbled for them: but the Lord threatneth all such, that if they will not set their sinnes before them, then [Page 145]will hee take the paines to set them all in order before them, one by one, Psalme 50. I will reprooue thee, and set before thee the things that thou hast dope. O consider this ye that forget God, lest hee teare you in peeces, and there be none to deliuer you.

Doctr. 3 When as Dauid saith in the con­fessing of his sinnes,Sin once knowne doth euer accuse till it bee par­doned. that they were euer in his sight; first they all this while grieue and vex him, wound his soule and conscience, we learne that finne once knowne and felt, doth so accuse and wound the conscience of a poore sinner, that there can bee no rest and quietnes vntill it be pardo­ned: for it was euer in his sight, and before his eyes, troubling and vex­ing his minde, and wounding his conscience. And as it was with Da­uid, so it fares with euery poore sin­ner; after the Lord in mercie opens our eyes, to come to the knowledge of sinnes and our misery by them, so as our conscience doth accuse vs, & we feele the weight of Gods anger pressing downe our soules; there can [Page 146]be nothing but hell and anguish for the present time: nothing but ex­treame sorrow and vexation of spirit, till wee finde some comfortable an­swere from GOD for the pardon of them;Note. as we see a poore prisoner, ar­raigned, conuicted, and condemned to death: there is nothing but sor­row and griefe, no ioy in wife, child, friends, lands, liuings, gold, or filuer, meate or musicke: onely the graci­ous pardon of the King can reuiue him, and make him a glad man. So it is with a poore sinner arraigned in his owne conscience for sinne, con­uicted and condemned in his owne soule, before the barre of GODS Iudgement: nothing can now com­fort him and cheere him vp, and re­uiue his wounded conscience, but the gracious pardon of GOD, the generall pardon of GODS mercie, fealed with the bloud of the Lambe of GOD that takes away the sins of the world.

Vse. 1 This shewes the miserable and pit­tifull estate of many thousands in the [Page 147]world, who lie in sin, rot in sin,Indirect course that world lings take. and neuer seeke for pardon, neuer seeke for mercy at the hands of God: and if they finde and feele their sins, then they run to this vanitie and that pa­stime, to smother the checkes of their consciences, and by merry compa­ny, eating, and drinking, carding, dicing, &c. seeke to stop the mouth of their conscicnces, and to smother it: But alas, wee see this is cold mu­sicke for a wounded conscience: Saul thought to haue preuailed by this, at what time hee called Dauid to play and make musicke before him: but by and by his wound was greater: for these men that seeke by such de­uices to stop the mouth of their con­sciences, they doe as a man that is in the fit of a burning agew: he is hote, and to coole his heate, he drinketh a draught of cold water, that indeede (for the present) will somewhat alay the heat of his stomacke, yet by and by his fit is increased, and made the worse.

Ʋse. 2 Let vs neuer giue any rest vnto [Page 148]our soules, till wee haue gotten the assured perswasion of the pardon of all our sins: for so long as the cons­cience doth accuse for sin, so long we shall finde no rest nor quietnesse, no,Rom. 5.1. there is no peace till wee bee re­conciled to God by true repentance, and till the conscience leaue accu­sing, let vs neuer leaue repenting and humbling our selues for the par­don of our sins.

Doctr. 4 It is to be obserued, that Dauid in the confession of his sin saith, I ac­knowledge my sinnes: not speaking of his great fin of Adulterie alone, but of many sins wrapped vp together: for hee did not onely commit adul­tery with Bethshaba the wife of Ʋri­as, but shead his guiltlesse and inno­cent bloud: yea with him caused, as it is like, many of his good subiects and loyall souldiers to be slaine: hee sought to couer his sin closely and cunningly, by bidding Ʋrias to goe home to his wife, that so the childe might be thought to be his: And to all these he added this, that hee layed [Page 149]the whole Church of GOD open to the enemy, to the anger of God.

Sin neuer goes aloneHence then note for our instructi­on, that Dauid confessing that one sin will neuer goe alone, but sin goes by couples, by heapes, one in the necke of an other: as hee that taketh a chaine by the end, and pulleth but one lincke, all the rest doe follow: so, if a man let liberty to one sin, that sin will not goe alone, but draw ano­ther: adultery will often bring mur­ther with it; swearing lying with it: so drunkennesse whooredome, &c. The Apostle biddeth vs,Rom. 13.13 Not to walke as children of darkenesse, in surfetting and drunkennesse, not in chambering and wantonnesse, not in strife and enuying: shewing vnto vs that sinnes goe by couples, and one draws on an other, and will hardly goe alone.

It is like the Gangrene or Can­ker, it fretteth and eateth further and further; the hand infecteth the arme, and the foote the legge, and so one member an other, till it hath diffused it selfe ouer the whole body, if the [Page 150]part that is infected be not cut off at the beginning. This doth the Apo­stle teach, 2. Tim. 2.16. Stay prophane and vaine bablings, for they increase vn­to more vngodlinesse, And their word will frette as a Canker. Saint Iames al­so sheweth the fruitfulnesse of sinne, saying; When lust hath conceiued, it brings forth sinne, and sinne when it is fi­nished it brings forth death. And as sin doth increase, so doe GODS iudge­ments, Leuiticus 26.22, 23. If yee walke stubbornely against mee, and will not obey me, I will then bring seuen times moe plagues vpon you, according to your si [...]es: yet if by these yee will not be re­formed by me, but walke stubbornely a­gainst mee, then will I also walke stub­bornely against you, And I will yet smite you seuen times for your sinnes. And thus we see againe how God will keepe a proportion betwixt our sins and his punishments.

Vse. 3 Seeing this is the cursed nature of sin, that it will neuer go alone, but one will draw on an other, who ore­dome, murther, hypocrisie, &c. it [Page 151]stands vs all in hand to take heede wee giue liberty to no sinne, liue in none, delight in none: for if we do, we shall finde that one sin will neuer goe alone: but let vs abhorre all, hate euery sin, and striue against all: wee see this common in the world, that if a man shall yeelde to one sin, by and by it will draw him to an o­ther:Note. and often (as it was in Dauid) whoredome will bring murther with it, sometimes of the husband, some­times of the childe, sometimes of two or three: And therefore let vs be carefull to shunne and auoyde e­uery sinne, liue in none: for though one sinne be enough to carry a man to the gulfe of hell: yet one will ne­uer goe alone.

Wee see this in the example of Caine, Genes. 4.8. he was reprooued of God for his malice conceiued a­gainst his brother; But hee hear kened not to the voyce of the Lord, but hard­ned his heart, and shead innocent bloud, euen the bloud of his brother. This ap­peares in Iudas, Math. 26. hauing [Page 152]once entertained Couetousnesse in his heart, fell from Couetousnesse to Treason, and at last became a ve­rie diuell incarnate. The like wee may beholde in Saul 1. Samuel 16.1. who fell away from GOD steppe by steppe, vntill the Spirit of GOD had vtterly forsaken him, and hee brake out in open rebellion against Al­mighty GOD: For as amongest all the blessings which the Lord doth bestow vpon the sonnes of men in this world; a soft and tender heart is one of the greatest, which is chec­ked and controuled, and soone made bleede: so there can bee no greater curse laide vpon man, then to haue a rebellous heart, which hoordeth vp euery day vengeance a­gainst it selfe.

Against thee: Against thee only haue I sinned.

IT may heere bee demanded how Dauid could say that he had onely sinned against God? Did he not sinne against Vrias, his faithful seruant, and louing subiect; first, in committing adultery with his wife, and then in causing his innocent bloud to bee shed? How then could Dauid say heere, Against thee onely haue I sin­ned?

I answer: First, Dauid had sinned indeede against Vriah, and that two maner of wayes ; first, in his wise, not in his goods, for then perhappes hee might haue made amends, but ta­king his wise out of his bosome (as Nathan telleth him) hee could neuer make a recompence: when Abime­lech a heathen King Genes. 20. did ig­norantly take Abrahams wise into his [Page 169]house, when hee knew the same (al­though he defiled her not) gaue A­braham a large gift for satisfaction. What satisfaction then might Dauid giue, being not a heathen man, but a Prophet of the Lord, who wit­ [...]ingly takes the wife of Vriah, and defiled her?

Secondly, besides his wife, he ta­keth away his life also: The Diuell could say, Iob 2.4. Skinne for skinne, and all that a man hath will hee giue for his life: yet as precious as a mans life is vnto him, Dauid addeth this iniu­rie to the former, taking away his life also.

Againe, Dauid sinned, not onelie against the husband, but against the Wife also, corrupting her chaste minde, and alluring her vnto fol­lie.

And vnto this sinne committed a­gainst Vriah and his wife, I might adde the sinne against the childe be­gotten in bastardie; the innocent bloud of all those of his loyall Sub­iects that were slaine with Vriah, his [Page 170]sinne against his owne house and fa­mily: As also his sinne against the whole Church and people of GOD, laying them open to GODS iudge­ments for his sake. But yet all these sinnes against men, how great or grieuous soeuer they were, hee ac­counteth them as nothing in compa­rison of his sinne against GOD, and therefore saith, Against thee onely haue I sinned.

Secondly, I answer; that all sinnes of what sort soeuer they be, they bee great sinnes, because they be against the Lawe of God: And were it not for the Lawe of GOD, forbidding sinne, and commaunding vertue, there should bee no sinne; for what is sinne but the transgression of the Lawe of GOD? And therefore Da­uid acknowledged his sinnes were against GOD, he had rebelled and transgressed his Lawe and Comman­dement: hee had not now to doe with Vriah or any mortall man : But with the iust and most righteous GOD, whose holie Lawe hee had [Page 171]most rebelliously broken and viola­ted: for if the Lord had not forbid­den men to commit Adulterie, it should be no sinne: and if the Lord had not said, Thou shalt not kill: it were then no more sinne to kill a man, than to kill a dogge: But see­ing the Law of GOD forbiddeth it,Rom. 6.23. therefore it is sinne, and deserueth eternall damnation. Hitherto of the sence of these words.

Doctr. 1 Seeing all sinne is the transgressi­on of the Lawe of God,God alone can for­giue sins. whether it be immediately as the sinnes of the first Table, or mediately, when in sinning against our brother, we doe sinne against GOD: It followeth that God alone can pardon and for­giue sinne; for it belongeth to him alone to pardon the fault against whom it is committed: but all sinne is against GODS Lawe: therefore, hee alone can pardon and forgiue it: And this is affirmed by the Pharisies, Who can forgiue sinne but God onely? Luke 5.21.

No creature hath this power, for [Page 172]he that can forgiue sinnes, must be a­ble to take away the punishment of sinne, which is death, hell, and dam­nation. Now then to say that a man can properly forgiue sinne, is in ef­fect to say, that a man hath power ouer death and hell, which can not be.

Vse. 1 Seeing none can pardon sinne but God onely, because all sin is against GOD alone: no man on earth, no Saint or Angell in heauen can par­don and forgiue sinnes, but GOD onely: This condemneth the blas­phemous and cursed doctrine of the church of Rome, who doe holde and teach,Pope An­tichrist. that the Pope can as true­ly and as properly forgiue sinnes, as God himselfe. This one point of do­ctrine taught and held by the church of Rome, doth proue their Pope to be Anti-christ, euen that man of sin the Apostle speaketh of,2. Thess. 2. who makes himselfe equall to God: and as Al­mighty God can pardon sinnes, so will his holinesse pardon sinne: and whereas God neuer gaue any sinner [Page 173]pardon of sinne, before they were committed and repented;Horrible impietie.yet the Pope can, and doth giue out his pardons for a peece of money, for sinnes past, present, yea for twentie yeares to come: for treason, for mur­ther, adultery, yea any sinne: then which, what can be more blasphe­mous and dangerous to giue men li­cence to sinne, and open a gappe to all manner of villany? For who will be afraide to sinne, if he may haue a pardon for sinne before it bee com­mitted.

Vse. 2 Seeing Dauid confesseth that hee had sinned against GOD alone, hee doth acknowledge, though all men should pardon his sinnes, and wincke at it: yea should seeke to flatter him being a King, yet he could not be so satisfied, because the sinne was a­gainst Gods Laws and Commande­ments: and therefore hee seeketh to God for pardon:God offended when our bro­ther is in­iured. so when wee sinne against men, offend our neighbour and brother by lying, adultery, mur­ther, &c. yet let vs know we haue to [Page 174]doe with God, and though all men should pardon me, and winke at my sinne; yet, vnlesse the Lord seale my pardon, it is not worth a button: when great men sinne by adulterie and murther,Notes. by oppression and cru­elty, they haue their claw-backes and flatters, who will smoothe and flatter them, lessen and excuse their sinnes; yea, say all is well done: but alas! when the Law of God is bro­ken, vnlesse hee pardon, all the flat­tering and soothing of men, is no­thing worth.

Vse. 3 Seeing all sinne, to speake proper­ly, is against God, because it is the breach of his Law; therefore it fol­loweth, that all the punishing of sin belongs to God: he alone is the a­uenger of sinne. Vengeance is mine, saith the Lord; and I will repay. Rom. 12.19 Where the Apostle sheweth, that all punish­ing and reuenging of sinne belong­eth to the Lord alone, because that GOD alone is the person which is wronged and iniured, and not man, to speake properly; seeing not mans [Page 175]law, but GODS law is violated and broken: And if his Lawe were not broken, no man, nor any other creature should haue any cause to complaine, and therefore all puni­shing and vengeance for sinne be­longeth properly to God, and vnto such whom hee shall appoint to bee his Lieutenants on earth, and mini­sters to stand in his stead to punish, sinne.

And therefore first this sheweth, that those men do much offend, who when the Law of God is broken by wicked and vngodly men can winke at their sins, and will not vnsheathe the Sword put in their handes to the eud to smite the same. But can suf­fer many great and horrible sinnes to be committed, that the Lord him­selfe many times is faine, by the sword, plague, pestilence, or other wayes to execute Iudgement on vn­godly men, sweeping them away by heapes.

Vse. 4 This practise of Dauid condemns the common practise of the world: [Page 176]if men doe sinne, and doe some euill that is knowne to the world, what doe they then? They seeke to pacifie the partie offended, to stay his dis­pleasure, eyther by money, or by friends, or by some other meanes: but alas! they regard not the anger of God, whose Maiestie is offended and Lawe transgressed: But Dauid heeere confesseth that hee had not to doe with man, but with God, whose most holy and righteous Lawe hee had broken; and although all men would willingly haue pardoned the fault, yet that could not content him till he had got the pardon of GOD sealed in the bloud of Christ Iesus: So let vs, though we must, and may, labour to be reconciled to men, yet let vs looke vp higher to the hand of GOD: to be reconciled vnto him, to begge pardon at his hands, and to be at one with him: alas! what shall it boote vs to get the Kings pardon,Note. for murder, adultery, theft, &c. if the King of heauen pardon not, and doe not forgiue the same? what if wee [Page 177]can appease the anger of man, and be in danger of the iust and seuere anger of the eternall GOD? And therefore let vs goe to GOD, flie to him, labour for reconciliation with him.

Object. If any doe obiect, it seemeth that wrongs done to men, are no sinnes, and to be repented of: Answere. I answere, That followeth not: For whether the wrong be done directly against God himself, all the commande­ments of the first Table concerne God: or indirectly against God, and directly against our brother, as al the sinnes of the second Table concerne our brethren: yet, insomuch as the Lawe of GOD is broken, either in the first or second Table; therefore the chiefest fault & wrong is against GOD himselfe: yet wee are not to thinke that sinnes done against men are no sinnes: but that wee are to be humbled for them, because in sin­ning against our brother we sinne a­gainst God, whose Lawe we breake: and therefore wee must restore foure [Page 178]fold, wee must be reconciled to our brother, and seeke to right wrongs done vnto him: Thus much of the person to whom Dauid confesseth, not to any masse-priest, but to GOD alone, who alone was offended, & who alone could pardon his fault.

Now in the second place wee are to come vnto the thing confessed: namely, his particular sinnes and im­pieties, And done this euill in thy sight: In the former words I haue sinned, he spake more generall: in these words he points out his particular and spe­ciall sinne, And done this euill (adul­tery and murther) in thy sight.

Doctr. 1 Marke what is that which most wounds Dauids conscience and trou­bles his minde: not so much feare of shame and reproach in the world: nor yet feare of punishment: but his sinne, his vile sinne is it that wounds him, that galls him, that doth kill his heart, and grieues his poore soule, Against thee, Against thee haue I sin­ned: as if hee should haue said: O my God, it grieues me exceedingly, and [Page 179]wounds my heart, that euer I should be so vile to sinne against thee my gracious and mercifull God: I care not for the shame of the world, or feare of punishment, but my sinne, my sinne is that which doth wound me, and gripeth mee at the heart.

So that our lesson is this, that the childe of God that truely repents, nothing more grieueth him then sin, because it is sinne, and breakes the Law off; he is more grieued for sin then either for shame or punishment.

Vse. Well, seeing this is true repen­tance, to be grieued for sin, and that more then all other things, not for feare of shame or punishment so much, as because it offends a mercri­full God, and louing father; lets trie our repētance: art thou grieued more for sin then any thing else, because it offendeth God and displeaseth him? and couldest thou mourne for sinne, if there were no shame nor punish­ment, hell nor iudgement? it is a cer­taine signe of true repentance: but alas! those that can weep for feare of [Page 180]punishment and shame of sinne, ma­ny times are nothing at all grieued for sinne, in regarde of God, whose most holie Lawe is broken: And therefore their repentance is not sound.

Doctr. 2 Marke how Dauid doth not one­ly in general acknowledge his sinne;Acknow­ledgemēt of parti­cular sins required. but he points out his particular euill, and speciall sinne of close adulterie and murder; I haue done this euill (this grieuous sinne) in thy sight: Howso­euer I laboured to smother and hide it, yet thou wast an eye-witnesse and very priuy vnto it: So then hence wee may learne, that in true repen­tance, there must be acknowledge­ment and confession of our particu­lar sinnes and offences, that we may say, I haue sinned, and done this euill in thy sight: lying, stealing, drunkennes, whooredome, murder, &c. We must come to particular and speciall sins: Dauid hee acknowledgeth his parti­cular sins, of numbring the people, and of matching with the vncircum­cised nations.1. Chr. 21.8 Ezza 9.

And thus doe the people of Israell deale in their conuersion, 1. Sam. 12.19. Pray for thy seruants to the Lord, that wee die not, for we haue sinned in as­king vs a King, Besides all our other sinnes. So the Apostle Paul 1. .Tim. 1.13. declareth there, that many things troubled him; yet this especially, that hee had beene a blasphemer, a perse­cuter, and an oppressor, not worthy to be called an Apostle. This appea­reth likewise by the example of the Iewes, Actes 2. As also in the con­uersion of Zacheus, Luke 19. who ha­uing been a griper and anoppressor, offered to make full restitution; So that wee see it is a certaine note of true repentance, to be touched with the feeling of a mans particular sins committed against God.

Vse. 1 Seeing Dauid and all the seruants of God, when they haue beene truely humbled, haue repented and confes­sed their particular sinnes, vnto the Lord, this shewes most men and wo­men haue not true repentance, but onely the shadow of it: Alas! the [Page 182]vilest Atheist in the world, a repro­bate, and one that shall neuer bee sa­ued, may confesse this in a generall and confused maner: we are all sin­ners: but if we will truely repent in­deede, wee must looke to confesse our particular sinnes, to finde them out one by one: and to acknowledge them vnto the Lord with griefe, and sorrow and hatred of them: but alas most men and women content them selues, in generall termes, to confesse they bee all sinners, although they know not in particular wherin they haue offended, yea if they be exami­ned in particular, they thinke they do keepe all the commandements of God.

But we must vncase our selues, & vncouer our particular sinnes, if we would haue God to couer them with the bright robes of Christs righte­ousnesse; If a sicke man come to the Physition, and onely tell him hee is sicke, and neuer shew him his parti­cular griefe and disease that trou­bleth him, and the manner thereof, [Page 183]with all the circumstances belong­ing to the same, he can neuer looke to be cured: So likewise if we come to God the Physition of our soules, and say only, We haue sinned, we can not assure our selues of pardon. Our vnknowne sinnes we must therefore confesse generally, but our knowne sinnes wee must confesse particular­ly, as the Prophet Dauid here, doth, And done this euill; So in the first booke of the Chronicles 21. I haue sinned greatly, Because I haue done this thing, that is, numbring of the peo­ple. So that wee see it standeth vs greatly in hand, euen with griefe of heart to confesse our particular sins, and to giue Sentence against our selues, and to pray as for life and death for the pardon of them, other­wise our repentance is as it were but in shew and for fashion sake, which is neuer acceptable with Almighty God.

Vse. 2 Seeing it is necessary in true re­pentance, to finde out our speciall sins and particular euills and impie­ties: [Page 184]we see that it stands vs in hand to be throughly acquainted with the Law of God: for by the knowledge of the Law comes the knowledge of sinne; and that man that hath the best insight into the Lawe of GOD, hath the greatest sight of his sinne, and of his misery, and is most humbled and most stirred vp, to seeke to God for mercy: And they which haue least knowledge of the Lawe, know least of their sinnes and miserie, and are most prowd and least humbled, nei­ther can they truely repent.

For as a sicke man is then most dangerously sicke, when hee hath no feeling of his sickenesse; so a sinner is then in greatest misery, when hee thinketh himselfe to bee no sinner: Such a one is farre off from mourn­ing and sorrowing for sinne, from turning from them, and returning to God; Seeing he taketh himselfe to be in good case, and to stand in need of no repentance: And such were the Pharises in the dayes of CHRIST, whom he reprooued, Matth. 9.12. [Page 185] The whole neede not the Physition, but those that are sicke: I came not to call the righteous, but sinners to repentance.

[And done this euill in thy sight.]

1 SInne may well be called an euill, because it is the cause of all euill both in soule and body; for al iudge­ment, plague, and punishmnnts, be but the fruits that come of sinne: sicknesse, pouerty plague, pestilence, shame, warre, all iudgements be the fruits of sinne.

2 Secondly, because sin doth dis­please God, and offendeth his Maie­stie, therefore it is called an Euill of all euills.

3 Thirdly, because this euill of sin infects heauen and earth, and brings euill to all the creatures of God vn­der heauen.

Vse. Well, seeing sin is an euil, it dis­pleaseth God, it brings all euill, and all manner of plagues and punish­ment, yea eternall death in the world [Page 186]to come; and seeing it infects heauen and earth with the poyson of it, how should we hate & abhorre sin, quake at it, be afraid to commit that which is the cause of all other euilles: But alas! though sin be a fearefull euill; yea the cause of all euill, yet we see men are not affaid of sin; they quake not at it, they shun it not: yea, they which doe feare fire and water, the plague and pestilence, yet dare bee doing and tampering with sin, as if there were no euill nor danger in it: but if we be wise, let vs flie sin aboue all other euils whatsoeuer: and in so doing, if we flie this euill of sin, we shal preuent many other iudgements and euills, which are the fruits of sin.

In thy sight, or, before thine eyes: As if Dauid should haue saide, O Lord, my God, though I did commit adul­tery neuer so closely, and caused Ʋrias secretly to be slaine; yet alas, I see all I did, was manifest before thine eies, and could not be hidden from thy sight.

Doctrine Men sinne before GodHowsoeuer men and women sin neuer so closely & secretly, yet they sin before the face of the Lord, euen in his eyes, and vnder his nose, the Lord standing by, and looking on them: neither distance of place, nor secret corner, neither darkenesse of the night, nor any deuice and shift of man whatsoeuer is able to couer our sins from Gods eies:Psal. 139. Hebr. 4.13. there is no creature which is not manifest in his sight, but all things are naked and o­pen before his eyes with whom wee haue to do: It is true indeed, it is an casie matter to bleare the eyes of man, to sin so closely and cunning­ly, that no man shall know it, in some secret corner, in some darke night, to steale, lie, commit adultery, but al­though all men and Angels be igno­rant: yet our most secret euilles and sinnes are all naked vnto the Lords eies.

Vse. 1 Oh that all men could be perswa­ded of this doctrine, that we euer sin in the Lords sight, when wee lie, steale, commit adultery, then doth [Page 188]the Lord sees vs, his fiery eies behold vs, and the Lord euen then stands at our elbowes, and lookes vpon vs: How would this be a blessed meanes to bridle men, and to restraine them from many secret and hidden sinnes? What man durst be so bold and des­perate to cut a purse, when hee sees the Iudges eye set on him and behol­deth him? And what man is so des­perate, that durst steale, lie, commit adultery, if he knew that the all-see­ing and piercing eyes of Almightie GOD did beholde him and looke on him? This doth the Lord GOD tell the seuen Churches of Asia, in euery Epistle,Philip. 4. Reuel 3. I know thy workes: O then let the remembrance of this make vs watchfull and wary to looke vnto all our wayes, to liue as euer in Gods presence.

Vse. 2 Here is matter of comfort and in­couragement vnto the children of GOD, for as the Lord sees and be­holdeth all the euills and sins of men and women, to iudge and to punish them: al is naked to his piercing and [Page 189]all-seeing eyes: so likewise all our good deeds and vertues are knowne and seene of God, I know thy workes: all thou dost, both good and bad, I know all: Now then, if the Lord do take knowledge of all our workes, and sees them: yea, there is nothing we doe, but it is manifest in his eies, we know he is a bountifull God, and plentifully rewards all that loue and feare him: yea he will not leaue a cup of colde water without a reward: O then let vs proceede and abound in good workes, in knowledge, faith, repentance, patience, obedience, hu­militie, zeale, loue, &c. for the Lord knowes and sees all, and will not let any one good work go vnrewarded.

Now followes the second part of the Verse, containing a reason why the Prophet Dauid did thus acknow­ledge and confesse his sins, and hum­bled himselfe for them; namely, that by this meanes hee might cleare the Lord of all iniustice and hard dealing in word or deede: as if hee should haue said: O Lord! I confesse, that [Page 190]seeing I haue so grieuously sinned against thee, and so fowly committed euill in thy sight: there is no cause why I should so much as accuse thee of the least cruelty, iniustice, or hard dealing with me, either in thy terri­ble threatnings by thy seruant Na­than, or thy righteous iudgement in taking away the childe conceiued in adultery; for I acknowledge, that I haue deserued farre more grieuous plagues and punishments for this my vile and grieuous sin: And therefore by this my confession, I doe cleere thee (O Lord) of all iniustice and cruell dealing, & condemne my selfe to be worthy of farre more grieuous iudgements and punishments for my sins, so as all the world may see and know that thou art most iust in al thy threatnings denounced against sin: and most pure and righteous in al thy iudgemēts & fatherly chasticements.

[That thou maiest be iust]

That is, that thou maist be known iust in thy workes, and all the [Page 191]world may see and know that there is great and iust cause of thy threat­nings against sin and sinners: Now what these speeches were, and the iudgements threatned against Da­uid; looke in the second of Samuel, chapter 12. verse 10. First, that the Sword should neuer depart from his house, but one sonne should kill an other: Secondly, that the child con­ceiued in adultery, should die: third­ly, hat his owne sons should rebel a­gainst him: and lastly, that his wiues should be abused as hee had abused an other mans.

Doctr. 1 Hence marke what vse the Lord will make euen of an accusing and guiltie conscience; namely,The Lord maks good vse of our consciēce. it shalbe the Accuser, Witnesse, and Iudge, to accuse and condemne it selfe; But shall cleare the Lord of all iniustice or hard dealing, making way vnto the Lords righteous iudgement: This we may clearely beholde in Iu­das, Matth. 27. who readeth his owne Sentence of condemnation a­gainst himselfe, saying; I haue sinned [Page 192]in betraying innocent bloud. And for this purpose the Lord hath put into the Soule of euery man, not onelie a knowledge whereby we can discern betwixt that which is lawfull and good, from that which is euill, so farre as shall leaue all men without excuse: But also, that conscience can make application of that knowledge in all the actions of a mans life, ap­proouing that which is good, and therein concerning matter of ioy and comfort; or else condemning him for that which is euill, which will cause a fearefull horrour in Soule, as we see in Caine, Genes. 4. Trembling in body, as in Felix, Actes 24.26. or else fearefull Dreames and Visions, as in Baltezar, Dan. 5. And this wee may heere clearely behold in Dauid, The force of whose conscience was such, as that it sought no starting holes to hide it selfe: but saith A­gainst thee, Against thee haue I sinned, &c. And withall, doth cleare the Lord of iniustice and hard dealing towards him. If he should bring vp­on [Page 193]him and his house, all those feareful Iudgements, which by Nathan the Lords Prophet hee had threatned a­gainst him, 2. Sam. 12.

Vse. 1 From this we learne, what an in­tollerable torment a wicked consci­ence is, euen a Gibbet and a Racke to wound a man withall; and as a fearefull huy and cry, euery where ouertaking them, giuing a man no rest, neither night nor day, but euery where, and in all places is euer drag­ging him before the Iudge. No soo­ner did Paul dispute of Iustice, tem­perance, and iudgement to come: but Felix trembled, Actes 24. No soo­ner had Cain slaine his righteous bro­ther Abel, but his guiltie conscience made his countenance to fall, Genes. 4. What maruell is it then if the wic­ked would stifle and choke the noise of their consciences? being so feare­full and terrible, but this they cannot doe. Which being so, Oh! in the feare of God, let euery one take heed of sinne, for the motions thereof may well be compared to those locusts of [Page 194]the bottomlesse p [...]t, Reuel. 9. hauing faces like men, and their haire like the haire of women, but a taile like a Scorpion which stingeth to death: Oh! full little doth many a poore soule thinke, that that sin which now seemeth to bee as light as a feather, should lie so heauy vpon their soules in the end.

Vse. 2 This teacheth vs moreouer, to be very carefull, that wee neglect not the checkes of conscience, nor our owne hearts, reproouing vs of our wayes, for the time commeth apase, and thou knowest not how soone, when that conscience of thine which now doth checke thee, shall iudge thee; and that heart of thine, which now doth reprooue thee, shall tor­ment thee; and thou by it shall be ac­cused and conuicted, that thou hast beene a wilful chooser of thine owne destruction.

Againe, in that the Prophet doth acknowlege, that if the Lord should bring vpon him, all those iudge­ments which hee before had threat­ned [Page 195]by the Prophet Nathan, namely, 2. Sam. 12. That the Sword should ne­uer de part from his house, that the child conceiued in adultery should die, That his sonnes should defloure his wiues, &c. yet for all that, that God were most iust in his iudgements, wee learne a second point of Doctrine, that how­soeuer the Lord reprooueth vs for sin, Doctr. 2 God is e­uer iust in his iudgè­ments. and seemes to threaten and thun­der out his iudgements as hee did a­gainst Dauid, yet we are to confesse that God is iust and righteous in his threatnings, that hee doth not deale more seuerely with vs then our sins deserue. Thus Dauid did, though he was a King, yet hauing sinned and committed euill in Gods sight, when Nathan came & tooke him vp round­ly for his sinnes, hee acknowledged God dealt iustly with him, though he rebuked him sharply and seuerely: so must wee know it is our duety, that when we are reprooued for our sins, wee iudge and thinke it is no more then wee haue deserued. Old Ely, when Samuel telleth him that GOD [Page 196]would destroy his sonnes, and take the high Priests office from him, be­cause hee did not rule and gouerne his children, and correct them: hee answered; It is the Lord, let him doe as it seemes good in his own eies, 1 .Sam. 3.18.

In like sort, Matth. 15. the Cana­nitish woman, though she were cal­led a Dogge by our Sauiour, yet she iustifieth him in his saying, Trueth Lord, I am as thou hast said; but yet admit I be a dogge, then giue mee that which dogges oftentimes haue, euen a crumme, of thy mercie. Thus did Hezechiah 2. Reg. 20. when the Prophet had threatned him because of his pride, in shewing his treasures, he confesseth that God was iust, and might haue dealt yet more rigorou­sly with him, saying; The word of the Lord is good: These examples doe shew what is the nature of true peni­tents; namely, to acknowledge that which from GODS word is most sharpely spoken, to be most iust and true.

Whereas on the contrary we shall see hypocrites ready to censure God to deale too seuerely with them, as wee may see Luke 13. how that the wicked at the last will seeme to plead their case with GOD, saying; Lord, hast thou not preached in our streetes, and haue we not eate and druncke in thy com­pany? seeming thereby to haue such an interest into Christ, as that hee should deale vniustly with them, to condemne them. The like wee may see in Catne, Genes. 4. My sinne (saith he) that is, my punishment is greater then I can beare: So that wee see, that as the godlie man acknowledgeth GOD to be iust in all things, so the wicked man dare charge GOD to his face, that he is iniust if he punish sinne seuerely.

Vse 1 This she weth of what spirite those men be of, who when they be sharp­ly reprooued for their sins, swearing, drunkennes, whoredome, couetous­nesse, &c. they beginne to murmure and grudge, to finde fault with the Ministers of God: that they be too [Page 198]hot, and too earnest, too sharpe and seuere, they would be more mildely dealt withal, they cannot abide these hot fellowes, that be all of the spirit, they would bee handled nicely and gently. But we see Dauid, a king, ac­knowledgeth God to be iust, and to deale iustly with him: But these men are like vnto Ahab, he hated Mi­chaiah, and why?1. Reg. 22.8 because he neuer prophesieth good vnto him, but euer tolde him of Gods iudgements, and therefore hee could not away with [...]im: but let vs know that it is a bad property, and a signe of a most lewd and gracelesse heart,Psal. 50 Thou hatest to be reformed: The vilest Atheist in the world may be content to heare the gospel, but let vs know that we must be content to heare of Gods iudge­ments: Herod could be content to heare Iohn Baptist gladly,Esay 58.1 Mar. 6.20. Psal. 141.5 vntill hee came to touch his beloued sinne, which was a signe hee had a naughtie heart. But Dauid could wish the righteous might smite him friendly, and reprooue him, for such smiting [Page 199]should be good for him, Psalme 141. verse 5.

Vse. 2 Let vs learne by Dauids example quietly and patiently to heare of our sinnes, and to heare GODS iudge­ments, denounced against them:Faithfull Ministers token of Gods loue and let vs deeme it a singular fauour of God, if the Lord send some godlie Nathan to tell vs of our sinnes, and to thunder out GODS iudgements against them: it is a signe the Lord loueth vs, and would not haue vs to perish: And therefore let vs bee so farre from murmuring or disliking the Lords Ministers, for telling vs of our sins, that we should rather loue them and like them; yea Dauid loued Nathan aboue all other men, because that hoe was a meanes to reclaime him, and bring him home againe by true repentance: And so it is with all Gods children, that those faithfull Ministers of the Word, which haue beene the meanes to humble them and cast them downe for their sins,Psal. 141.5 of all other they loue them, and make much of them.

Ʋse. 3 Seeing when Nathan reprooued Dauid, hee acknowledgeth it to bee the Lords rebuking of him, it must admonish all men to listen vnto the word of God in the mouth of his mi­nisters;Ghd'spea­keth by his Mini­stera. as though the Lord himselfe should speake vnto them: for they stand in his steade, and whatsoeuer they speake in the name of the Lord, it is as much as if the Lord should speake from heauen, and therefore CHRIST saith,Luk. 10.16 He that heareth you, heareth mee, And hee that despiseth you despiseth me: and hee that despiseth mee, despiseth him that sent me. And there­fore let vs take to heart the judge­ments of GOD threatened by his Mi­nisters: let vs make a good vse of them; and let vs assure our selues that vnlesse we do repent, they will seize vpon vs: and therefore let all vn­godly men take heede how they re­uile Gods ministers, when they deale soundly and roundly, sincerely and sharpely for sinne, for thou striuest not with man, but with God.

[And pure when thou iudgest.]

THAT is, that thou mayest be knowne to be pure & free from all cruelty and iniustice, in thy iudge­ments when thou dost chasten man for sinne: wee must needes acknow­ledge that thou art iust, and dost ne­uer deale so hardly with vs as we de­serue.

For himselfe hee confesseth, that GOD is most iust; That howsoeuer the Lord might bring vpon him all those Iudgements, which hee had threatned by his Prophet against hin, viz. That euill should be rai­sed against him out of his owne house: That the Sword should bee sent against it: That his wiues should be openly defiled: That the childe borne in adultery, should die: yet though all those things should come vpon him and his house, the Lord should still free from cruelty and iniustice.

Doctrine By this example of Dauid wee [Page 202]learne to free the Lord from all cru­ell,God is e­uer iust in his iudge­ments. hard, and vniust dealing: that al­though the Lord bring vpon vs ma­ny and grieuous judgements, sicke­nes, pouerty, imprisonment, plague, famine, sword, pestilence, &c. yet let vs take it so to heart, that euer we do acknowledge GOD is free from all cruell and vniust dealing:Dan. 9, 5, 6, 7. a most liuely example of this we haue in the people of the Iewes whom the Lord had grieuously afflicted for the con­tempt of his word, and despising his Prophets, sent them into great cap­tiuitie: now, being there, they doe not complaine of any vniust dealing of God towards them: but confesse rather,Lam. 3.22. That it was his endlesse mercie that we were not consumed: Because his compassions faile not: the like example we haue in Iob, Iob 1.22. who neuer charged God of any vniust dealing. And to the same purpose speaks the Church, Micah 7.9. I will beare the wrath of the Lord, because I haue sinned against him.

Vse 1 Hence wee are taught, whatso­euer [Page 203]crosse or iudgement the Lord shall lay vpon vs, to vndergoe the same without murmuring or repi­ning against GOD; for in all these things God is most righteous, and laieth nothing on vs, which we haue not deserued. Let vs therfore learne with Dauid to be dombe and silent vnder the hand of God, whatsoeuer we suffer, because God hath done it, and wee haue deserued it. But alas! how far is this from those men, who when they are crossed, are readie to breake into cursing, and swearing, &c. or at the least, fret and repine against God, as if he had done them wrong in punishing them.

Vse. 2 This condemns that great impati­encie of many a one, that when the lord doth exercise them by sickenes, by pouertie, by crosses, in wife or children, &c. are ready to murmure and complaine that the Lord dea­leth hardly with them, so that they dare reason and dispute with GOD: this was Iobs case in his extreamitie, hee forgate himselfe, and spake soo­lishly: [Page 204]nay rather let vs with Dauid confesse and acknowledge that it is the iust hand of GOD, and that he doth vs no wrong although hee send many and long afflictions vpon vs let vs confesse it is his mercy that hee sends no more, yea let vs acknow­ledge that wee are worthy ten thou­sand times to perish for our sinnes, and to be damned eternally: And if the Lord should for euer condemne vs,Iob 13.15. Dan. 9. yet he should be iust.

Vse. 2 This condemnes all those prowd spirites who dare charge the Lord of great cruelty and hardnesse, if hee should reiect the greatest part of mankind, and damne them for their sinnes: they thinke it stands not with Gods mercy so to do: but as the A­postle Paul in the eleuenth chapter to the Romanes saith, What arte thou (O man) that darest dispute with God? Yea, it is therefore most iust, because GOD willeth it: for his will is the rule of iustice: And therefore anie thing is iust, because he willes it: and therfore let vs not only in our owneNote. [Page 205]Particular crosses and calamities ac­knowledge God to be iust, but also in the matter of Reprobation and Reiection, let vs acknowledge Al­mightie GOD to be most iust and righteous, let God be true, and eue­ry man a liar.

Ʋse. 3 Seeing the Lord is so pure and iust, free from all cruell and hard dealing in word or deede: let vs la­bour to be like vnto him, let vs bee iust in our words, and iust in our deedes, shunne all vniust, cruell, and mercilesse dealing to our brethren: take heed of lying, deceiuing, of vn­iust and cruell dealing in buying and selling: let vs imitate God our hea­uenly Father: Be yee holy as he is holy: Iust, righteous, pure, as he is pure: for if wee shall be either vniust, vn­righteous, impure, giuen to crueltie, hard and mercilesse dealing, we shall be most vnlike to GOD, and most like the Diuell, who is a liar, and the father of lies, a murtherer and cruell bloudshedder from the beginning.

[Beholde]

The mea­ning of the words.THis word doth not alwaies note some strange thing, but some­times pointeth out some speciall thing worthy to be marked, and that ought to bee learned of all men.

[I was borne in iniquitie,]

AS if he should haue said; O Lord I confesse, that I was not onelie defiled with, sinne, when I commit­ted that foule sinne of Adultery, but euen so soone as euer I came into the world, and saw the light of the Sun, I was polluted with sinne, from the top to the toe.

[And in sinne hath my mother con­ceiued me.]

THat is, not onely when I first came into the world, but euen [Page 208]so soone as I was inclosed and con­ceiued in my mothers wombe, euen then was I stained in soule and bodie with sinne: So that the Prophet Da­uid speaketh heere of that originall sinne wherein he was both bred and borne, and wherein hee was defiled both in soule and body: and this o­riginall sinne, it was the roote and spawne of his other sinnes.

[Behold]

The ne­cessity of this doc­trine of o­riginal sin.THis word sheweth that this do­ctrine of originall sin is a point necessary to be knowne and learned of all men, and such a point as none should be ignorant of: because a man can neuer throughly know his mise­rie, till hee come to know euen his originall sinne wherein he was both bred and borne; to know that by na­ture euen so soone as we are borne, yea conceiued in the wombe wee be but a lumpe and masse of sinne,Ephes. 2.2. and by nature the children of wrath.

And this is true of all (without ex­ception) high and lowe, rich and poore, noble or simple; for thus doth Dauid confesse of himselfe;I was borne in iniquititie, and in sinne hath my mother conceiued mee. If in sinne, then in Gods wrath and in danger of eternall condemnation. If any aske how can this be? I answere, Euerie man is guiltie of Adams great sinne, and also tainted originally with all corruption with a pronenesse vnto all sinne: therefore it followeth in e­quitie and iustice, that euery man is borne vnder the wrath and curse of God.

And yet (alas) how few know this point of Doctrine, concerning originall sinne, not one of a hundred Oh then let vs labor to know in what a blessed estate we were at first crea­ted: and withall,Gen. 8.12. Iob 14.4. Iohn 3.6, how wee be defiled and stained by the fall of Adam, and now by nature are but a very masse of sinne and all vncleanenesse, that so wee may labour to recouer that for­mer estate againe.

Doctr. 1 Seeing Dauid repenting of his a­ctuall sinne of Adulterie and Mur­ther,what great neede we haue to looke in­to our na­ture. doth come to finde out the root and spawne of it, his originall sinne, and corruption of nature: we learne that a man doth neuer truely repent of any one sinne, vnlesse withall hee come to find out other sinnes where­of he is guilty, yea till he can descend to the very fountaine and mother sin,Ephes. 2. Iohn 3.6. namely corruption of nature and o­riginall sinne: that is, that pollution of soule and bodie, wherein wee are bred and borne: For here Dauid doth not speake of some one or two sins, but he confesseth now that he is euen a masse of sinne, and a lumpe of all vncleanenesse, and from top to toe is defiled with sinne: Euen so no man doth truely repent till hee can ac­knowledge that he is borne in sinne, yea as it were a lumpe and masse of all vncleanenesse, and euery parti­cular sin we fal into, should put vs in mind of this naturall pollution, that we are nothing else but a very masse of sinne, and that by nature there is [Page 211]in vs nothing that good is, but sinne and corruption.

And as it was in Dauid when hee repented of his Adultery, he comes to other sinnes, euen to the root and spawne of all: So it is in euerie true repentant sinner; he that is wounded for one sinne, and repents of that tru­ly, he repents of all, hee is humbled for all his sins, and in the end comes, with Dauid, to see that hee is but a lumpe of sinne, and masse of all pol­lution.

Doctr. 2 When Dauid doth confesse heere,By nature no man is borne the childe of God. that he was euen conceiued in sinne, that is so soone as euer he was inclo­sed in his mothers wombe hee was polluted with sinne and naturall cor­ruption: we see that no man by na­ture is borne the childe of God, but by nature wee are all the children of wrath, yea we are by nature a lumpe of sinne, a masse of all vncleanenesse and corruption: our mindes full of blindnesse,Ep. 1.1, 2, 3 Gene. 8.21 Iohn 3.6. Iohn 14. Genes. 5.3 our wils of disobedience, our affections full of naughtinesse and vntowardnesse, yea by originall [Page 212]sinne wee are guilty of the wrath of GOD, and in danger of hell and damnation, and worthy to perish for euer.

Yea by nature there is no differ­rence between the Elect and the Re­probate, neither in inward or out­ward disposition, till GOD make it by grace. Paul as bloudy a persecu­ter as euer was Domitian or Iulian: Zacheus as vnconscionable and co­uetous a worldling as was that rich Glutton damned in hell, Luke 16. Luke 19. Yea, all men are alike by Nature, before Grace make a diffe­rence.

Vse. 1 Seeing all men by nature are the children of wrath, and heires of GODS vengeance, in danger to be damned, and worthy to perish eter­nally in hell fire for euer: Then hee that dieth in the estate of nature can­not be saued & come to life eternal, but liuing and dying a naturall man, he must needs be damned and die e­ternally, Except a man be borne anew, Iohn 3. Luke 13.5. hee can not see the kingdome of GOD: [Page 213]Againe, Except yee repent, yee shall all perish; And therefore so long as wee continue in the state of nature, being conceiued and borne in sinne, we are in a most miserable and damnable estate.

For the poyson of our nature is the same in vs, that is in the wicked: And by nature wee are prone to all manner of sinne; and howsoeuer by the speciall mercie of God wee haue escaped many horrible and grieuous sinnes, which we finde that the wic­ked of God haue fallen into: It is not for that wee are of a purer Na­ture then they (for it is alike with the Reprobate) but because the poyso­ned corruption thereof hath not yet discouered it selfe in vs, which wee haue iust cause euery day to feare.

Oh then let vs labour to get out of this cursed state of nature, and get into the state of grace, to be borne a new, to become new creatures in Christ Iesus, to repent, to seeke to Iesus Christ for mercy: for if we liue and die in the state of nature, it is im­possible [Page 214]wee should be saued; And therefore the state of all carnall men and women, which are meerely natu­ral, howsoeuer ciuill honest, is a fear­full state and condition; for all this while they doe nothing but sinne, all the actions of a naturall man be so many sins vnto him, as prayer, hea­ring the Word receiuing the Sacra­ments,Genesis 4. and the like, for before anie of these sacrifices can be accepted of God, their persons must first bee ap­proued.

Vse. 2 Seeing that all of vs be conceiued in sinne, and stained wich originall vncleanenesse: and therefore are not onely subiect to the curse of GOD, but euen polluted in soule and body, blind in our minds, rebellious in our wils and affections: Then those men who stand vpon their owne wit, and wisedome, and care not for the word of God preached, shew that they be in a miscrable case, all the know­ledge, wit, and strength of nature, cannot bring a man to heauen and to life eternall; and the reason is, The [Page 215]naturall man perceiueth not the things that are of God. Againe,1. Cor, 1, 10 1. Cor. 1.21 Rom. 8.8. Gen, 8.21. When as the world could not know God in the wise­dome of God, it pleaseth God by the foo­lishnesse of preaching, to saue them that beleeue. and therefore let vs renounce our selues, our naturall wisedome, strength and goodnesse, and become fooles in our selues, that we may be wise in God, abhorre our selues and our owne goodnesse, and labour to be found righteous in Christs righ­teousnesse: Paul confesseth,Rom. 7.18. That in me there dwelleth no good thing: wee cannot thinke a good thought, much lesse doe any good till we be illumi­nated by the word and spirit inlight­ned and sanctified.

Vse 3 Then we see that Doctrine of the Papistes, that man hath naturally free-will, and by vertue of that, can doe some good to please God, and can keepe the Lawe, and merite life eternall, that it is most false: for all men be conceiued in sinne, starke dead in sinne, haue no power to will good things, but are prone to all e­uill [Page 216]and corruption. Man hath no free-will in anything that is good, and leadeth to life eternall; but all to euill.

[And in sinne hath my mother con­ceiued me.]

HEereby we may note the great­nesse of Adams fall; And the sinne of our first Parents, who did not onely bring the curse of GOD vpon themselues, but vpon all their posterity, and did not onely defile themselues, but all that should come of them, for Adam did not fall as a priuate man, but as the maine roote and stocke of all mankinde, and wee all fell in him, because we were all in his loynes: and therefore seeing such is the greatnesse of Adams fall, wee ought to be humbled for it, and dai­ly to bewaile it: because if hee had not sinned, then we should not haue beene conceiued in sinne, nor lost the Image of GOD wherein wee were at first created in holinesse and [Page 217]righteousnesse: and withall, wee must labor to be renewed daily, and to haue the Image of Almightie God restored, by dying to sinne and li­uing to righteousnesse; that wee may be holie, as GOD is holie, and righteous as GOD is righteous.

Doctr. 3 We see that Parents,Godly pa­rents be­get sinfull children. though they be holie, and such as beleeue, yet they beget children in sinne and vn­cleanenes: and doe conuey originall sin vnto their children, they warme them with vncleane bloud; and so by that meanes doe make them chil­dren of wrath, and heires of Gods anger, and in state of damnation, for beleeuing parents beget not be­leeuing children, but children like vnto themselues, as they be sinnefull men and women; Adam begate a childe in his owne likenesse: that is,Genes. 5.3 a sin­full man like himselfe.

Now we know that Gods Image was defaced in Adam, hee begate a sonne therefore corrupt, according to his owne corrupt Image, as Iob speaketh, Iob 14.4, Who can bring a [Page 218]cleane thing out of that which is vn­cleane? And this is the reason, Gen. 4.3. That the corrupt nature of Cain led him to that for the which he had no example: And so this is true of all men else, though they might neuer see any thing that were euill, yet of themselues, of their owne dispositi­on they would doe euill, being by nature men haled thereunto.

Vse. 1 Well, seeing parents now by the fall of Adam, Parents duetie. get sinnefull children, and they be bred and borne in sinne, and they be meanes to beget them, and to bring them into the world, and to conuey originall sinne vnto them, and make them in a fearefull and damnable estate: oh how should Parents labour to bring them out of the state of Nature and Damnation, into Grace and Saluation! if thou shouldest doe any thing to bring thy childe into danger of death,Note this well. how would it grieue thee, that thou by thy folly shouldest bring thy childe to vntimely death: how much more bringing them in danger of eternall [Page 219]death: And therefore pity thy poore childe, seeke to make him the childe of God, vse all good meanes to haue him made the childe of God: repent thy self, pray for him, admonish him, bring him to the Word and publique meanes, call vpon him to repent, to begge the pardon of his sin, to feare God, giue him good example, lest for want of this, thou doe thrust his poore soule into hell: Oh how can parents be too carefull for their chil­dren, seeing they haue beene the meanes to bring them into so wofull estate!

Vse. 2 Seeing that Dauid doth acknow­ledge his naturall corruption, to this end, euen to aggrauate the grie­uousnesse of his sinne, and not to lessen it, or to excuse himselfe: but rather to confesse, that hee was no­thing else but a masse of sinne, and all pollution: this shews of what spirit those profane beasts be, who being tolde of their filthy sinnes of adulte­ry, whooredome, and vncleannesse: by and by they answere, Why what [Page 220]should we doe, wee are but flesh and bloud, and we see it is our nature to sinne? and so thinke by one sinne to excuse an other, and by one debt to pay an other: tell men of their vn­brideled and vnruly affection, coue­tousnesse, anger, &c. and what is their answere? It is their nature to doe so, which is all one as to goe a­bout to pay one debt with another: and thus they goe about to hide their sinnes: We see Dauid sought no such starting holes, but rather confesseth he is a masse of sinne, and that he is euery way worthy to perish for his sinne, and in danger to be damned: And therefore let vs take heede that wee doe not so confesse our naturall corruption, as to make it a boulster to vpholde vs in our sinnes: but ra­ther be humbled for it, that our na­ture is so miserably polluted, and la­bour to haue it reformed and renew­ed.

Vse. 3 And last of all, this may serue to reprooue the extreame folly of those that stand so much of their pedigree, [Page 221]as though they were not made of common moulde, but euen from the consideration of the greatnesse of their parentage, beare themselues a­loofe, thinking none to be their e­qualles, as though true Nobilitie stoode on this, that man descends of man. But let not such stand so much vpon the honour of their birth or greatnes of their Ancestors, as thogh in these things alone they were hap­py. But let them labor withall, to be the sonnes of God by regeneration; This is indeed the ornament of their bloud, and the finest flower in their Garland. And though a man be ne­uer so noble or great in estate, yet if hee be not a repentant sinner, and such a one as is truely humble before God, he is base and vile, and his no­bilitie stinks in the nosthrils of God.

[Behold, thou louest]

The mea­ning of the wordsAS if he should haue said, O Lord my God, thou art a most holie God, and canst abide no vncleane thing. But I, euen Dauid, once a man after thy owne heart, sanctified by thy holy spirit, haue marred all, and with filthy vncleanenes and adultery, as also murder and shedding of innocent bloud, haue defiled and stained my selfe both body and scule, so as I am now cleane out of order, and so foule that I am not worthy to come into thy presence, so as instead of that inward purity and sinceritie, and that vprightnesse both in soule and body, I haue brought out most vg­ly and cursed fruits of sinne and vn­cleanenesse. Thus be doth still lay o­pen his misery, and aggrauateth his sin before the Lord.

Doctr. 1 Seeing that Dauid doth aggra­uate his sinne by weighing the most pure and holy nature of GOD that [Page 224]can abide no impuritie or vncleane­nesse.Tru know­ledge of God works true hu­militie. Hence we learne, that a man or woman shall neuer sufficiently e­nough know themselues and their owne misery, till such time as they looke vp vnto the most holie and pure nature of GOD: all the while we measure our selues by our selues, looke vpon our owne goodnes, wis­dome, knowledge, vprightnes, wee thinke highly of ourselues; but if we once lift vp our eyes to the most ho­ly and pure nature of GOD; and withall, consider how we are swar­ued from it, and be defiled with sin; O then wee begin to pull downe our peacockes feathers, and to humble our selues in the sight of GOD, Iob hee had a long time stoode vpon his owne goodnes and vertue, but after the Lord opened his eyes to see the most pure and holy nature of GOD, and his owne vilenesse, hee crieth out; O Lord, thou I know canst doe all things, Iob 43.1, 2 &c. no thought is hid from thee, I haue spoken things I knew not; I haue heard of thee by the hearing of the eare, [Page 225]but now wine eie seeth thee. Therefore I abhorre my selfe, and repent in dust and ashes. Paul saith of himselfe: Before the Commandement came, I was aliue: Rom. 7. A iolly fellow thought well of himselfe, but when the Comman­dement came, and hee had gote the knowledge of God; namely, that he was a holy and iust God, then was he dead. The people of Israel thought it an easie matter to serue the Lord, and were forward; but Ioshua adui­seth them to take heede; for saith he, The Lord is a holy God, a iealous God, Ios. 24.19 and will not pardon your sinnes and ini­quities: So that by all these it appea­reth, that the knowledge of GOD, as hee is a holy, pure, and righte­ous GOD, is a speciall meanes to humble vs, and to make vs know our selues, and our misery, and there­fore doth the Prophet Dauid prefixe before it this note of attention; Be­hold, marke, consider it well.

Vse. 1 What is the reason that sinful and miserable men dare bee so bolde to stand vpon their owne goodnes and [Page 226]worthinesse, when they come into Gods presence,Lu. 18.14. like the proud Pha­risie? Because they doe not consider with whom they haue to deale: with God who is most pure, and loueth purity, and can abide no impurity. Oh if men would looke vp vnto the holy and most pure nature of GOD, it would be a speciall means to hum­ble them, and to plucke downe their pride: then they should see and ac­knowledge, that they are but dust and ashes,Genes. 17. as Abraham pleading with GOD confesseth, and humbles himselfe: then they would come with more reuerence and fe [...]re, and confesse themselues vile and misera­ble creatures. Oh then let vs thinke vpon this with Dauid, Iob, Abraham, when we come into Gods presence, to humble vs, that wee may come with great preparation, and looke vnto our feet and affections, that we may remember wee come not into the presence of an earthly king, but of the euer-liuing GOD, as that we thereby be not brought to conceiue [Page 227]too well of our selues, as many men doe.

[Thou louest truth in the inward affection.]

Doctr. 2 HEnce marke, that a sound, vp­right, and sincere heart, is that the Lord loueth well, and taketh de­light in: and without this, all that wee doe is loathsome and abhomi­nable. This honest and good heart our Sauiour CHRIST commen­deth in Nathanael; Iohn 1.47. Behold a true Is­raelite, in whom is no guile: This true Israelite, this vpright heart, the Lord loueth it,Luke 8.15 and the Lord deligh­teth in it; And the good ground are those which with an honest and good hart heare the word, and bring foorth fruit with patience.

Vse. 1 This serueth to cut the combe of all hypocrites and dissemblers, who thinke God wil be pleased with out­ward shewes and colours, although they be rotten at the kore, like Ap­ples [Page 228]of Sodome: the Lord sheweth his dislike of these naughty and dis­sembling heartes,Esay 19, 13 This people come neare mee with their lippe [...], and honour me with their mouthes, but their hearts are farre from me. So the Lord telleth the Iewes;Iere. 42.20. They did but dissemble with him in their hearts, when you sent mee vnto the Lord to pray for you, and that you would doe his will and hit word, but now you will doe nothing but the cleane contrary euen after your owne lusts. And amongst vs in these dayes, there are many hypocrites and dissemblers, painted toombs, gay without, ma­king faire shewes, and goodly co­lours, but their hearts are rotten at the kore, they are but counterfeit Christians, and GOD abhorreth them, and hath no liking of them: for as hee loueth trueth, and sound­nesse of the heart, so hee hateth and abhorreth all hypocrisie. Let all such looke vpon the fearefull hand of God on Ananias and Saphyra, Actes 5. who because they would seeme to be reli­gious, and somewhat forward to [Page 229]sell their land, and giue to the poore; because their heart was not sound and vpright, but they dissembled; therefore the Lord smote them both dead. And to shew how the Lord hateth al hypocrites and dissemblers, CHRIST in the foure and twenti [...]h chapter of the Gospel of Saint Ma­thew and the one and fifty verse saith, All vile sinners shall haue their porti­ons with hypocrites, because of all men, hypocrites shall haue the greatest measure of torment and condemna­tion.

Vse. 2 Seeing that the Lord loueth and delighteth in trueth, and sinceritie of the minde and affection, let vs be carefull all our dayes to get a sound and vpright heart, voyde of all hy­pocrisie and dissimulation, so as i [...] all things wee finde our heart sound and sincere in all the dueties of th [...] worship of God, in speaking, hear­ing, praying; yea in all things. Now this vprightnes and soundnes of th [...] heart will appeare, as by many other things, so by this, when a man i [...] [Page 230]carefull to please God, and to shunne sinne in priuate as in publique, in se­cret as abroad: and making consci­ence of sinne, although no man nor Angell could accuse him of it: then is it a signe his heart is sound and vp­right. But if thou finde that in secret thou daiest commit those sins which thou wouldest bee loath to commit abroad in the sight & view of others, it is a signe thy heart is not vpright with God. Oh then let vs labour to get this honest and good heart, this soundnes and sinceritie of our affe­ctions, this truth in the inward af­fections, Actes 15.9 which will bring peace vnto our soules, and make all we doe ac­ceptable, when our heart is purified by faith. When the Lord describes a blessed man, he shewes who it is; E­uen in whose spirit there is no guile. Psal. 32.2. And whatsoeuer a man doth, though ne­uer so excellent and glorious in the eyes of man, though a man could [...]peake with the tongue of Men and Angells, could pray neuer so excel­lent for wordes or matter: yet if the [Page 231]heart be not sound, but hollow, and full of hypocrisie, all is not worth a button: whereas if the heart be sin­cere and sound, purified by faith in CHRIST, though men haue many wants and weakenesses, the Lord GOD regardeth the truth of the heart.

Doctr. 3 Last of all,A sanctifi­ed sanctifi­ed heart the grea­test bles­sing of god obserue hence what a singular fauour and grace of GOD it is, when we haue sound and sancti­fied hearts, sincere and vpright with God, voyde of hypocrisie and dissi­mulation. It is that the Lord so high­ly esteemes of, that hee wisheth most earnestly for it, Deuteronomy 5.29. O that there were this heart in them! And the Prophet Dauid saith heere, that the Lord doth loue Truth in the inward affection. And againe, Prouer. 11.20. They that be of a froward heart, are abomination to the Lord; but they that bee vpright in heart are his de­light. This vpright heart is in none but those that be truely regenerate, which haue truely repented of their sinnes and beleeue in Christ Iesus, [Page 232] Acts 15.9. Because faith alone doth purifie the heart: and therefore those that doe not beleeue and repent, can not haue this pure heart: And it is such an heart as hath no purpose to liue in any knowne sin whatsoeuer, but a desire and carefull indeuour to performe obedience to euery one of the Commandements.

Vse. Well, seeing that the Lord GOD so highly commendeth an honest heart, and so earnestly desireth and wisheth it, Oh how should wee la­bour for it, to haue a sound heart pu­rified by faith in Christ Iesus, to car­ry no purpose to sin in any thing, but in all things to please him, and to do his will; and therefore againe and a­gaine I say, let vs locke to our harts, that they be sound, and that as wee professe our selues to bee Christians in shew, so we may proue our selues Christians in the sight of God: That he may approue of vs in that we haue sound hearts to walke with our God, and purpose in all things to doe his will, Iohn 1.48. It is no small com­mendations [Page 233]that Christ giues of Na­thanael, that hee was a true Israelite in whom was no guile: And nothing indeed doth more distinguish a true Christian from a counterfeit: But this trueth and sinceritie of heart, E­sau Genes. 27. can mourne like Eze­chias: And Ahab can put on sacke­cloth, 1. Reg. 21. And Saul as well as Dauid can say, I haue sinned, but their hearts were full of Hypocrisie: farre from sinceritie before God.

Doctr. 4 Seeing GOD loueth trueth in the inward affections:Sinne is but a lying vanitie. we learne where trueth doth not raigne, sinne doth raigne, which is but a lying vanitie. And all those that haue beene in loue with it, in the end haue found the same too true. Achan through hi [...] couetous desire thought to enrich himselfe by the wedge of golde,Iosua 7.25 and the Babylonish garment which hee had purloyned contrary to the Com­mandemenr of God; but it fell our to his owne destruction. Ahab rose vp and tooke possession of Nabaoth▪ Vineyard, but withall,1. Reg. 21. he purchased [Page 234]the wrath of GOD, the destruction of himselfe, & the ruine of his whole house. The like may be said of Iu­das, who through his couetous de­site was led to betray his Master, but how he digested the same in the end,Mat. 26.27 the Euangelist declareth: when hee saw that Christ was condemned, hee brought againe the thirtie peeces of siluer to the high Priests and Elders, saying, I haue sinned betraying the inno­cent bloud. And this shall all men one day be sure to finde, that the perish­ing pleasures of sin shall haue sorrow in the end: that if they haue not truth in the inward affections of the heart, there must needes raigne sinne, and sin is but a lying vanitie and will de­ceiue them in the end.

Indeed all sin to a naturall man is delightfull and pleasant, he findeth it sweete to his taste, but it is as sweet meate that hath poyson mingled with it:Hebr. 3.3. That howsoeuer it is sweet in the taste, yet in the end bringeth death; So is it with sin, it doth de­light in the committing thereof, but [Page 235]in the end it turneth to the destructi­on of the whole man.

Ʋse. 1 Heere then we may see the wofull fruit of sin, which na [...]urall men make their chiefe h [...]ppinesse and felicitie. They may indeed delight for a time, and please the carnall desires of Na­turall men; but Oh alas, they bring an heauy accompt and reckoning in the end. So that wee may say to all naturall and carnall men, whose por­tion is in this life, as Abner said in an other case;2. Sa. 2.26. Knowest thou not that it will be bitternesse in the latter end? This wee may see in Cain, in Esau, in A­hab, in Iudas, &c. That hauing ta­sted of the bread of deceit, haue had their mouthes filled with the grauell in the end. For the Motions of sinne are like those locusts of the bottomlesse pit, hauing faces like men,Reuel. 9. and their haire like the haire of women, but a taile like a Scorpion which stin­geth to death.

Vse 2 Wee learne hence what must bee the christian practise of a godly man, namely, to walke plainely and sin­cerely [Page 236]to be a true Israelite indeed, in whom is no guile. This is that which Salomon teacheth, He that walketh vp­righ [...]ly walketh boldely, but he that per­uerteth his wayes shall be knowne. Oh it is a gracious thing for a m [...]n,Prou. 10.9 in all things to labour to keepe faith and a good conscience: such a man may assure himselfe that the Lord loueth him; For he loueth trueth in the inward affections. But such as commit wic­kednesse without care or conscience, shall be sure to feele the smart in the end.

[Therefore hast thou taught me wise­dome in the secret of my heart.]

Dauids sin heino [...]s, why?IN this last place the Prophet Da­uid aggrauateth his sinne by that knowledge which God in mercy had bestowed vpon him; namely, that God had taught him heauenly wise­dome by the Lawe of God, where­by he knew very well what God re­quired at his hands, and how hee [Page 237]ought to serue and worship GOD: nay, that hee had taught him wise­dome, not after a common manner, but euen by his holie Spirite had taught him wisdome in the secret of his heart in a speciall manner,Because God had taught him wisedome secretly. reuea­ling his will vnto him: and therefore he confesseth that his sinne was the more hainous and grieuous: for if hee had neuer beene sanctified, nor truely called, if he had beene igno­rant and blinde in the word of God, though it could not excuse him, yet his sin had not beene so great, but seeing he, who had made so good proceeding in the seruice and wor­ship of GOD, who had taught o­thers, who was so insighted by the Spirit, and beene taught in a speciall manner, against knowlege, against conscience, and so fouly sinned a­gainst God; this highly increaseth and aggrauateth his sinne.

Doctr. 1 Hence then learne that it is a fear­full and verie dangerous sin for anie man or woman to sinne against the knowne trueth of the word,A feareful thing to sin against knowlege. and Law [Page 238]of GOD, against knowledge and conscience, when as wee haue not onely knowne the will and word of GOD, but beleeued it, beene en­lightned by the Spirit, and being taught of GOD in our inward affe­ctions, then against all these means to sinne and to commit iniquitie a­gainst knowledge and conscience, it is a most dangerous thing: this may heere appeare in Dauid, who was grieuously wounded for this sinne a­boue all other, and felt the smart of it to humble him all the dayes of his life. So Peters deniall of Christ Luke 23. chapter, though it was of feare, yet being against knowledge and al­so conscience; oh! it caused him to weepe bitterly: and indeede sinnes of knowledge and against consci­ence are done with some presumpti­on against God. And therefore if e­uer a man be touched for them, they will wound deepe, and cause teares to follow.

Ʋse. 1 Seeing it is so fearefull and dange­rous to sin against knowledge and [Page 239]conscience, because thereby we doe what lieth in vs to quench the Spirit, to wound our consciences, and it is a great steppe vnto the sin against the holy Ghost; Oh then let vs in the feare of GOD take heede wee neuer giue that liberty to our owne lustes and liking, as to sin against know­ledge and conscience. If the Diuell tempt thee to any sinne which thou knowest is condemned in the word of God, as swearing, lying, stealing,Note. murther, adultery, &c. and thy con­science telleth thee of it, and checks thee for it, do not commit it though thou mightest gaine a kingdome by it: for that which followeth will be a farre greater losse; for thou shalt lose peace of conscience, and ioy in the Spirit, feeling of GODS loue, comfort in affliction: and if GOD be not mercfull vnto thee, thou shalt run on from sin to sin to a reprobate sense. It is true, ignorance shall ex­cuse no man; yet sinnes of ignorance are farre lesse then sins of knowledge and against conscience:1. Tim. 1.13. Paul perse­cuted [Page 240]the Church of God, but it was by ignorance, and therefore GOD shewed him mercy: but if thou of spite and malice shalt persecute, and against knowledge, and the checke of thy conscience, hurt and iniurie the seruants of GOD and members of Christ, how canst thou euer look to finde mercy? Thou knowest that GOD forbiddeth and condemneth lying, swearing, stealing, murther, a­dultery, drunkennesse, &c. And if thou shalt wittingly and willingly rush into them, though thou know they be forbidden, thou maiest look for some fearefull iudgement of God vpon thee: And therefore if thou be [...]empted, answer; I will not yeelde: It is written I may not steale, lie, commit adultery,Matth. 4.2 &c. as Christ an­swered the diuell.

Vse 2 We see, that if God leaue his chil­dren, they may fall dangerously into great sinnes, yea against knowledge and conscience, as Dauid, Abraham, Peter, &c. for of our selues we haue no power to resist the subtill tempta­tions [Page 241]and assaults of the Diuell: but euen as a staffe stands so long as it is stayed, but when it is left alone pre­sently it falles with the least puffe of winde, so doe wee: And therefore let vs not relie too much vpon our owne power, as Peter did, and fell: but feare our weaknesse, and suspect our selues, and pray the Lord to hold vs, and not to leaue vs to our selues, for then there is no sinne so fowle into which wee will not easily plunge our selues.

And yet if the Lord leaue vs to fall into some great sinne against know­ledge and conscience, let vs not des­paire, or thinke wee haue sinned a­gainst the holy Ghost: as it is the di­uells vsuall temptation to perswade a Christian that hee hath sinned a­gainst knowledge and conscience, and therefore against the holy ghost, and that God hath no mercy for him, and to that purpose hee abuseth one especiall place, Hebr. 6.4, 5, 6. For it is impossible that they which were once lightned, and haue tasted of the heauenly [Page 242]gift, and were made partakers of the holie Ghost, and haue tasted of the good word of God, and of the power of the world to come, if they fall away should be renued againe by repentance. By this place and such like the cunning Diuell labours to bring the children of God to dis­paire if they commit sinne after they be called and inlightned, because they sinne against knowledge and conscience.

But that the children of God may sinne, and commit some great sinne and euill against knowledge and conscience after they be inlightned and effectually called and sanctified appeareth in Abraham, Sara, Dauid, Peter, &c. and daily experience pro­ueth it: and therefore all sinnes of knowledge and against conscience are not sins against the holy Ghost: but in that place he speaketh of such as of desperate, malice and set pur­pose sinne against the holy Ghost, and wholy fall away, and abandon all Religion, and renounce Christ and his Gospel: and therefore the [Page 243]holy Ghost saith not onely if they fal, but if they fall away, that is, euen cut themselues cleane off from Christ: Againe, that they sinne wilfully e­uen desperately persecuting Christ in his members, and crucifie the Lord of glory, and make a mocke of him, trample vnder foote the sonne of God, and accompt the blood of the New Testament as an vnholie thing, and dispite the Spirit of God, now none of all these did befall Da­uid, Peter, or any elect child of God: who though they sin of knowledge against conscience, yet doe they mourne and are grieued for it: and it is for feare, or by the continuall instigation of the diuell and strength of his temptation: or in haste and of weakenesse: but afterwards they do grieue for it, and desire nothing more then to repent, and to be re­conciled to GOD: which they can­not doe that sinne against the holie Ghost.

Doctr. 2 Wee learne that heauenly wise­dome and sauing knowledge, which [Page 244]worketh on the heart,Heauenlie wisedome is the pro­per gift of Gods spi­rit. and conuert­eth the soule, is the proper worke and gift of God alone by his Spirit: Thou (O Lord) hast by thy Spirit taught me wisedome in the secret of my heart; enlightning and giuing mee a heart to know thee: All the e­lect shall be taught of [...]od. Againe the Lord promiseth, To make all her chil­dren the Scholers of God. Iohn 6.45. Esay. 54.13 And hee will be their Master and Teacher: so that it is manifest that God alone is the Schoolemaister who doth teach by his Spirit true and heauenly wise­dome, sauing and sound knowledge in the heart.

God tea­cheth his wisedome two waies.And this teaching of God con­taines two parts. First, the enlight­ning of the mind. Secondly, the bo­wing of the heart.

First, the Lord doth by his Spirit, which is the eye-salue,Reue. 3.9. 1. Cor. 2.10. annoynt our eyes, and cleare our mindes and ma­keth vs able to vnderstand his will in his word; by nature (alas) we can­not know his will: for The naturall man perceiues not the things that are of [Page 245]God: for they bee foolishnesse vnto him: and euen as the cleare Sunne is vnto a blinde man, so is the word to vs, by nature we vnderstand nothing to our good.

Secondly, the Lord teacheth wise­dome in the secret of the heart, when he bowes the heart to obedience of his will, so the Lord opened the hart of Lydias to attend vnto the preach­ing of Paul. Acts 16.14

Ʋse. 1 Seeing it is GOD who teacheth wisedome and sauing knowledge, we must labour to become his Scholers and disciples: we must be willing to learne of this Master, to come to his Schoole where his Word is taught, and intreate him that hee will teach vs his will, and teach vs wisedome in our hearts, Dauid, Psalme 119. in many verses hath it, Teach mee thy word, O Lord, and I will keepe it euen vnto the end: and as for such as scorne to haue GOD for their Schoolema­ster, to come to his Schoole, to be taught of God: all their wisedome, if it were as great as the wisedome of [Page 246] Salomon or Achitophel, it is but follie with God.

Vse. 2 Seeing God that is our spirituall Schoole-master, he teacheth not on­ly the eare or the tongue, but he tea­cheth the heart, in the secret of the heart and affection by moouing and bowing them to obedience: this she­weth that most men are not taught of God, for all the knowledge that they haue of God and his word, it is onely in words, lipp-knowledge and knowledge in the tongue, to talke of God, to discourse and commend Religion, but it neuer commeth to the heart and intrailes to humble them, to enlighten the minde, truely to conuert the soule, to bow the wil and affection to obedience: Well, know this, that all thy knowledge and wisedome can not doe thee any good, vnlesse it be in the heart, vn­lesse it bring foorth obedience to the will of GOD, and therefore prooue thy knowledge, whether it hath humbled thy heart, moued thy affe­ction, to obey the will of God, to [Page 247]keepe his Commaundements; for it thy heart runne after sinne, and thou art not purged, nor bettered, nor re­formed in heart and life (alas) thy knowledge is but carnall and wil ne­uer saue thy soule.

And this serues to cut the combs of many vaine hypocrits and dissem­blers, who because they can talke and discourse of matters of religion, and commend the Preacher, they do thinke themselues iolly fellowes and good Christians. But I say, vnlesse the Spirit of God teach thee wise­dome in the secret of thy heart by bowing it to obedience and refor­mation, all thy knowledge it is but a carnall and fleshly knowledge which may befall a reprobate: Paul shewes vs how we may vndoubtedly know, whether we be taught of God, or not; If any man loue God he is taught of God: 1. Cor. 8.3. so that by our vnfained loue of God, which will appeare in keeping his commandements and doing his wil, we shall know whether we be truely taught of God: And he that hath not [Page 248]the loue of God, nor care to keep his Commandements, that man, let his knowledge bee neuer so great, cer­tainely he was neuer yet truly taught of God.

[Purge me with hyssope]

The mea­ning of the word [...].THe meaning is this, accept of that most perfect and euerlast­ing sacrifice of Iesus Christ for the punishment due to my sins: As if he should haue said, O Lord, I confesse I haue sinned exceedingly, I haue bin borne in sin, and haue by murder and adultery deserued to be condemned eternally, and to haue the curse and punishment due to my sin to be cast vpon me: but I beseech thee in mercy to accept of the death and bloud­shedding [Page 260]of thy Sonne my Sauiour Iesus Christ for the satisfaction due to my sinnes.

And whereas the Iustification of a sinner in the sight of God stands on two parts: first, remission and pardon of sin: secondly, the imputation of Christs righteousnes, me thinks, the Prophet requires & begs both these at the hands of God; first to be pur­ged, or as the word signifies, to purge (not by washing) but by sacrificing, to appease the wrath and anger of God by the bloud of Christ: second­ly, when he prayeth to be washed, he desireth to be made pure and righte­ous, not in his owne righteousnesse, but only in the righteousnesse and o­bedience of IESVS CHRIST im­puted to him, and laide hold vpon by faith.

Doctr. 4 Seeing Dauid intreates the Lord that hee would Purge him: Saluation is to bee sought for onely in Christ. that is, accept of the most perfect Sacrifice of Iesus Christ, for the punishment due to his sins: we learne that there is no Name giuen vnder Heauen, [Page 261]whereby a man shall be saued, but onely in the name of Iesus Christ;1. Iohn 1.7 1. Pet. 1.18 Reu. 1.5 it is not the bloud of Bullocks, Lambs, and Goates, that can wash away the least spot of sin, but onely the blood of the immaculate Lambe Christ Ie­Iesus; but of this before.

Vse 1 Hence we see the endlesse and vn­speakeable mercy of God to misera­ble men: who when no other means could bee found, no water or hearb could heale the soule of a sinner, and wash him from sinne and the punish­ment of it, but onely the precious bloud of the Sonne of GOD; was content to giue his owne Sonne to death for vs:Iohn. 3.16. Rom. 8.32. which made Saint Iohn to admire it: And if God hath not failed vs in this, but could rather be content to see his only Sonne put to death and hang on the Crosse, then we should perish, how should be de­ny any smaller and lighter matter [...] vnto vs?

Ʋse 2 Beholde heere the greatnesse and heynousnesse of mans sinne, which could bee purged by no creature in [Page 262]heauen or earth, but onelie by the bloud of Iesus Christ alone: if all Men and Angells should haue died and beene cast for euer into hell fire, they could not satisfie the infinite wrath of God for one sinne, but the heart bloud of Iesus Christ must bee shed, else we can haue no pardon.

Vse. 3 This condemnes that wicked and erronious Doctrine of the Papists, who teach, indeed CHRIST by his death hath satisfied Gods iustice for the fault and eternal punishment due to our sinnes: but men must eyther in this lif [...] by workes, or else in Pur­gatorie satisfie Gods iustice for tem­porall punishments: now then what is this but to make the sacrifice and death of Christ imperfect, when as it must bee patched and peeced with mens meri [...]es: but wee beleeue and hold that Christs death is a sufficient sacrifice for all our sinnes.

Vse 4 Would you then haue the pardon of your sinnes,Rom. 6. Gal. 3. euery sinne deserues death and the curse of GOD: Now there is no way but this, to beleeue [Page 263]in Iesus Christ, to imbrace him by faith, that so God the Father may for his sake pardon our sinnes, accept of his death and passion for the punish­ment of them all.

And that we may be purged from our sins, both the fault and punish­ment, by the bloud and sacrifice of Christ, we must first repent of them, with Dauid be grieued for them, be­waile them, amend our liues, and be­come new creatures in Christ Iesus, wee must beg for pardon of them at the hands of God.

Secondly, besides wee must bee sprinckled with hyssope, that is, as in the time of the Law, they dipped the hyssope into the bloud of the beast, and so besprinckled the person to be cleansed, euen so must we by faith as it were with a bunch of hyssop apply the bloud of Christ, and by saith be­sprinckle our defiled consciences, it will purge vs from sinne, and appease the anger of GOD for the punish­ment.

But if men either doe not repent [Page 264]of them and leaue their sinnes, or doe not come with Faith, to applie the blood of CHRIST, they can not haue pardon: As if there were a soue­raine plaister to cure any sore; if a man doe not apply it to his wound, but let it lie in a box, it will doe him no good: so vnlesse wee apply the blood of Christ to our wounds and sores by faith (alas) it cannot help vs: And as the woman with the bloodie issue touched Christs garment, and was healed; so if wee can by faith touch the blood of Christ, and apply it to our selues, it will heale all the bleeding wounds of sinne.

The second request is that GOD would wash him & make him pure, not imputing his sinnes vnto him: but couering them in the death and obedience of his Sonne Iesus Christ. And therefore in the second part of this verse he prayeth for the imputa­tion of Christs righteousnes: name­ly, that God would not onely remit the punishment due to his sinne, but looke vpon him as he is in CHRIST, [Page 265]couered with his rightousnesse, and that God would accompt him iust for Christs obedience, holinesse, sa­tisfaction and righteousnesse: for when God beholds a poore sinner couered with the righteousnesse, holinesse and obedience of his Son Christ,Ps. 32.1.2. then he accompts him as no sinner, but iust and righteous: Euen as a man beholding any thing through a red glasse it appeares red or of the same colour: so if the Lord looke on vs in Christ we appeare ho­ly and righteous before him.

Doctr. 1 Whereas the Prophet Dauid in­treates the Lord to wash him, hee shewes that hee was defiled with sin and stained with vncleanesse: and so stood in great neede of Gods mercy to cleanse his filthy soule and defiled conscience now polluted with most vile Adultery, and filthy vncleane­nesse:Sinne de­files a mā. that his soule was now be­sprinkled with the innocent bloud of that faithfull seruant and loyall Sub­iect Vrias the Hittite: And as it was with Dauid, sinne infected him, made [Page 266]him vile and loathsome, filthy and abhominable in the sight of God: Euen so it doth begrime the faces of the best of Gods children, it staines and pollutes them both in soule and body: yea, no carrion is more loath­some and odious then a sinner defi­led and polluted with sinne is in the sight of God.

The leprosie was a loathsome di­sease, it infected the body, & the very garments, yea the stones and timber: But this spirituall leprosy sinne in­fects the whole man, body and soule: yea it infects heauen and earth, and all other creatures in the world, and there is nothing that can take away the spots and blemishes of sinne but onely the precious bloud of Iesus Christ, laid hold on by true faith.

Ʋse 1 Well, seeing all of vs are thus de­filed with sinne as Dauid was, in soule and body, let vs desire to bee washed: let vs bewaile them, loath and hate them, intreate the Lord that he would not impute our sinnes [Page 267]vnto vs, but couer them vnder the robe of Christs righteousnesse: And that we should abhor euery sinne f [...] this cause, because it defiles vs, it pol­lutes vs, and makes vnworthy to ap­peare in Gods presence.

Ʋse 2 Seing Dauid, though an holy Pro­phet of God, a man after Gods own heart; yet desires the Lord to w [...]sh him from his sinnes and to couer them in the obedience of CHRIST IESVS appplied by faith: wee see that no man is able to stand before the face of God in his owne righ­teousnesse, in his owne workes, or wothinesse: for if any might, who might better haue done it then Da­uid▪ a man truly sanctified, a holy Pro­phet, a man after Gods owne heart, yea the Prophet Esay saith, that all our righteousnesse is no better then a stayned clout full of bloud and all pollution:Esay. 64 6. And Paul desires that hee may not bee found in his owne righteousnesse, and worthinesse,Phil. 3.9. 1. Cor. 1 30 at the day of Iudgement but in the righteousnesse of Christ laid hold [Page 268]on by faith. And therefore let vs re­nounce all our owne goodnesse, or worthinesse, and accompt all but dung in respect of CHRIST and his righteousnesse: And as for the Church of Rome wee may see their intollerable pride, that they do so much rest and relye vpon their owne goodnesse, and worthinesse, merites, and righteousnesse, to stand vpon it & appeare in it for remission of sins, and life eternall: But (alas) if Paul, Dauid and all the Saints of God ab­horre themselues in dust and ashes; desire to be purged and washed and couered in the obedience and righ­teousnesse of Iesus Christ, yea count all their owne righteousnesse but as dung, and dare not appeare in it be­fore the seate of Gods Iudgement, but in the righteousnesse of Christ. shall any Papist of them dare to stand before Gods Iudgement in his owne righteousnesse, and worthinesse: no, no; hee shall tremble, and quake, and not abide so great and glorious a presence.

[I shall bee cleane: I shall bee whiter then snow.]

IN these words the Prophet shewes the euent and issue of this, when a man doth truely repent, is reconci­led to God in Iesus Christ, and is washed from his sinnes by faith in Christs bloud; then hee is made of a most vile and loathsome sinner a most blessed and holy child of God: of a filthy vncleane lim of the deuill, a blessed member of Iesus Christ: beautifull and glorious in the eyes of God being couered in Christs righ­teousnesse.

Doctr. 1 Seeing Dauid saith,The woful estate of al naturall men. when God shal pardon him his sinnes on his true re­pentance, and bee reconciled vnto him couering his sinnes in the me­rites and obedience of Christ, Then hee shall bee cleane: Then before a man repent, be reconciled to God by Ie­sus Christ, and bee purged from his sinnes: hee is most vncleane and fil­thy, vile, loathsome and abhomina­ble [Page 270]in the sight of God: and indeede so he is; no carrion worse, no Toad so vgly, nor Serpent so full of poyson as a filthy sinner polluted with sinne till hee repent, get pardon of them and be reconciled to God by Christ: I pray you take knowledge of this Doctrine, whatsoeuer thou art, high, low, rich, poore, yong, old, Prince, or Noble: till thou repent, till thou turne to God, till thou get the par­don of thy sinnes and bee washed by faith in the bloud of IESVS CHRIST, thou art most vile and miserable, thou art most vncleane & filthy, thou art more vgly then the venomous Toad, more loathsome then the Serpent, more filthy and stinking [...]hen the Carrion: yea no creature is so loathsome before God as a filthy sinner that liues in sin with­out repentance, that is not washed and purged from them in the bloud of Christ.

Ʋse. 1 Well, seeing this is the wofull and miserable estate of all impenitent sin­ners, how should this moue euery [Page 271]one, with speed, to tepent, to turne to God, to seeke to bee reconciled to God by Iesus Christ, to desire par­don of his sinnes, to bee washed and cleansed from them all, in and by the bloud and merites of Christ; for this know, I say, till thou art reconciled to God, dost repent, art washed and cleansed, thy case is fearefull, thou wert better bee a Toad then a man without this: thou mayst go in Silke and Veluet, in gay and golden apparell, thou maist haue a faire body, perfume thee with sweete smels, &c. but till thou repent, thou art filthy and loathsome in GODS sight.

Oh! how should this serue to plucke down the pride of many impenitent sinners? Men and women thinke highly of themselues, ruffle it out in silke and veluet, starching and wash­ing; but all this while they know not that their poore soules are loathsome in Gods sight, that God hates them, and cannot abide them. Oh then be washed, bee cleansed in the bloud of [Page 272]Christ, which alone can wash away sinne.

O that men would remember that saying of Christ: Thou art poore, blinde, miserable, and naked. Then they would say with Iob: Esay 1.16. Reu. 3.14. Iob. 42.6. I abhorre my selfe and repent in dust and ashes: Then they would neuer giue any rest to their soules till they haue repented, got pardon, bee reconciled, and washed from their filthy sinnes.

Doctr. 2 Seeing Dauid acknowledgeth, that when he shall repent, get pardon of his sinnes, be reconciled to God, bee washed from the filthinesse of sinne: then he shall be cleane and white, yea most white, euen as snow,

Hence we learne, that as a filthy sinner, that liues and goes on still in sinne without repentance, there is no creature more vile, blacke, and vncleane: So the child of God that doth repent, that is washed in the bloud of Christ, reconciled to God, hee is a blessed and glorious crea­ture, most beautifull and faire in the sight of God: not by any good­nesse, [Page 273]or worthines of his owne, but by the mercy of GOD so account­ing vs;Cant. 1.7. & 4.1. Ezek. 16.9 10.11.12, &c. Reu. 3.18 1. Cor. 6.10.11. and by the merites and wor­thines of Iesus Christ, in whose righteousnes wee be righteous, and by whose merites and worthines we are couered. The Saints of GOD goe in long white roabes, which are made white in the bloud of the Lambe.

Ʋse. 1 Seeing this is the blessed and glo­rious estate of those that do truly re­pent, be reconciled to God, imbrace and beleeue in Iesus Christ, are wa­shed and cleansed from their sinnes in his bloud, and couered in his righ­teousnes, O how should it moue eue­ry man and woman to turne to God! to forsake their euill wayes and their filthy sinnes! to put on the Lord Ie­sus Christ, to beleeue, to become the sonnes and daughters of God. It is a goodly thing, to be son to an earth­ly King, to be cloathed in cloth of gold, &c. But if wee compare this with the blessed and glorious estate of Gods children, it is but dung and [Page 274]beggery, it is but like rotten ragges, and beggars clouts, taken off the dunghill: Hee that is wise shall shine as the firmament, Dan. 12. and hee that conuerts many to righteousnesse shall shine as the Sun in the firmament: oh! then againe, and againe, let vs repent, let vs bee reconciled to God, get this wedding garment, which will make vs beauti­full before God.

Ʋse 2 Another vse is this, seeing that the state of Gods children euen in this world is so blessed and glorious, so beautifull and excellent, being re­conciled to God, washed in the bloud of CHRIST, and cloathed with the most pure robe of Christs righte­ousnesse: Here is matter of comfort to all the poore children of GOD whom the would is not worthy of, alas they are esteemed as beggars, they bee esteemed as vile, and base, miserable, and cast-awaies, by vn­godly men, they are made as the dung in the streets, and the off-scou­ring of the worlds, & men euen tread and trample them vnder their feete: [Page 275]now what is that which may com­fort the hearts of Gods children? surely this, that though they seeme vile, base, and miserable in the blind eyes of sinnefull men: yet they bee most white, beautifull, and glorious, in the eyes of GOD our heauenly Father: though the world hate vs, contemne vs, be a weary of vs, loath and abhorre vs: let vs remember the Lord loues vs, takes delight in vs, we are most faire and beautifull in his sight. They do not see what wee be,1. Ioh. 3.2. they cannot know that wee are little Princes, sonnes, and great heires of the kingdome of heauen, the sonnes and daughters of the great God: and therefore this may teach vs patience, seeing we know that God loues vs, and that we are deere vnto him, though the world hate vs, so it was with many Prophets of God, and true beleeuers,Heb. 11. whom the world [...] not worthy of.

Vse. 3 Lastly, heere is matter of great comfort to great and grieuous sin­ners, that haue committed many and [Page 276]grieuous sinnes, that if they will vn­fainedly repent and turne to GOD, imbrace, and lay hold on CHRIST, God will make them of the cursed fire-brands of Hell, heires of the kingdome of Heauen: of the limbe of the Diuell, the members of Iesus Christ: of adulterers and filthy sin­ners, such as Dauid was, chaste and pure, and the holy seruants of God: And this the Lord promises men, that if they will repent, turne to God, and forsake their sinnefull wayes,Esay. 1.18.19. Then though your sinnes were as redde as sear­let. I will make them as white as snow: Though they were as crimson, yet I will make them cleane as wooll: That is, though men bee guiltie of bloudie finnes, notorious euills, as Dauid of murder, vncleannes, whooredome, adultery, couetousnesse, swearing, contempt of the word of God, &c. Yet if thou hast the grace to repent, certainely the Lord will most tho­rowly purge and wash away all thy sinnes, hee will seale thee a gene­rall pardon of them all, if thou wilt [Page 277]onely repent and lay holde vpon Christ.

Oh! then let me speake vnto you in the name of God: hast thou been a vile blasphemer? hast thou beene a contemner of the Word? a persecu­ter of Gods children? hast thou been a cruell murderer, oppressor, vsurer? hast thou beene an adulterer, a filthie liuer? Well, if thou wilt now repent, turne to God, bewaile thy sins, beg pardon of thē, if thou wilt renounce, leaue and forsake them, become a new creature in Christ Iesus, and a­mend thy si [...]full life: loe, God doth this day offer mercy vnto thee, he wil embrace thee as he did the Prodigall child: he will wash thee in the bloud of his owne Sonne:Luke 15. hee will couer thee in his righteousnes: hee will pardon all thy sinnes, and neuer lay them to thy charge: he will make of thee that art a vile and miserable sin­ner, a very fire-brand of hel, a blessed member of Iesus Christ. And there­fore let not the number or greatnesse of thy sinnes hinder thee; for if thou [Page 278]canst repent, God wi [...] pardon them all, and receiue thee to mercy: Oh then, if thou wilt not for all this re­pent and turne to God, leaue and for­sake thy sins and impieties, become a new creature in Christ Iesus, but lie in thy sinnes, and wallow in the filth of them still, and harden thy heart against all the sweete and gracious offers of mercy: How art thou wor­thy to perish,2. Cor. 5.18. if thou shalt despise so great saluation?

[Make mee to heare.]

1 AS if he should haue faid. O Lord I beseech thee to witnesse thy loue and fauour vnto mee, yea I be­seech thee send thy blessed and holy spirit to certifie my conscience of the blessed pardon of all my sinnes, that thou wilt not enter into iudgement with me for them.

And that which Dauid doth heare confesse of himselfe, all the children of God shall one day be sure to find by experience, that sinne doth spoile them of their inward peace and ioy. Oh then if we could remember how sweet the ioy and peace is which by sin we loose, for the vaine and tran­sitory [Page 281]pleasures of sinne which are but for a season, wee would neuer make so bad exchange.

The maine point is, what is it that Dauid so earnestly craues of GOD: namely, that GOD would assure him of the blessed pardon of his sins: but some may say, this seemes need­lesse, did not the Lord send Nathan to him (who after Dauid had confes­sed his sinne told him) The Lord hath pardoned thy sinne, thou shalt not die: 2. Sam. 12.13. How then comes it to passe that here hee prayes the Lord to cause him to heare and feele this, the pardon of his sinnes: I answere, First, it is true that Nathan the Prophet of God did assure him of the pardon of his sins vpon his true repentance: but yet Dauids heart being wounded with sinne, could not so fully feele and finde the assurance of Gods loue and pardon of his sinnes, and therefore intreats the Lord to certifie his con­science inwardly by his spirit, & ful­ly to assure him of the same: Second­ly, I answer, that though Dauid heard [Page 282] Nathan tell him that the Lord would pardon his sinne, yet hee iudged the outward testimonie of all men and Angells as nothing vnlesse the in­ward certificate and testimonie of the holy-Ghost go with it: inward­ly to certifie, assure, and perswade [...]he poore wounded conscience of Gods loue and fauour.

Doctrine. 1 Hence wee learne sundry points of instruction. First, that as Dauid praies to be assured of GODS loue, and the pardon of his sinnes; so euery true childe of God that beleeues and repents of all his sinnes may know and bee assured in his conscience of Gods loue and fauour,Euerie childe of God may be assure [...] of the pardon of hi [...] sinnes. and the par­don of them all: And in the Article of our faith, we doe professe, we be­leeue the remission of our sinnes, and life euerlasting, and seeing wee pray for this, that GOD would forgiue our sinnes and trespasses; therefore we beleeue it, else we sinne in pray­ing for it: so that euerie one that truely repenteth and embraceth Ie­sus Christ, is a new creature, hates [Page 283]vile wayes, indeuours in heart and life to please GOD:2. Pet. 1. hee may know and be assured that he is reconciled to God, and his sinnes be pardoned.

Vse. 1 This condemnes that hellish Do­ctrine of the Papists, who teach and hold, that no man can bee assured of the pardon of his sinnes, vnlesse God send a reuelation from heauen to do it: and that it is a vertue of faith to doubt of GODS loue:Rom. 8.38. Iob 13.15, 19, 25. Psal. 125.1. but how did Paul doubt when he saith, I am fully perswaded &c. Alas how dares a vile sinner, not iustified, nor assured of GODS loue, and the pardon of his sinnes, how dares he come to call on God and make his prayer vnto him? dares a traitour come to his King, speake vnto him, not hauing his par­don? Well, this Doctrine of doubt­ing, it is a racke for wounded consci­ences, and torments afflicted soules when they can not tell whether God loueth or hateth them, nor know not that their sinnes be pardoned.

Vse. 2 And therefore that religion which teacheth doubtings, and pronoun­ceth [Page 284]them accursed, who [...]old that a man may be ass [...]red of saluation: we accurse it as a Doctrine enemie to faith and saluation. And indeed it is strange to see, that whereas they teach a man is able to fulfil the whole law of GOD, and by his workes to merit eternall life; yet they accurse him if hee say hee is sure to be saued: so directly doth one point of their false Doctrine impugne another. In­deede it is no maru [...]ll though their religion can yeelde no comfort for certainety of saluation, seeing they draw men from off the foundation Christ Iesus, in whom only it is pro­mised, that we shall find rest for our soules.

Seeing Dauid prayes for this assu­rance of Gods loue to bee assured of the pardon of his sinnes, by his spirit, and that vpon his true repentance. This shewes that the confidence that most men haue, is a fond presumpti­on and securitie: They would not doubt of GODS loue for all the world; they beleeued euer since they [Page 285]were borne, and thus they brag of their strong faith, but they deceiue themselues: for till a man do repent, turne to GOD, beleeue in Christ, be a new creature, hee can haue no assurance of Gods loue or pardon of his sinnes.

Let all true Christians examine themselues, whether they feele and finde this blessed assurance and per­swasion of Gods loue, and the pardon of their sinnes: if thou hast it, make much of it, loose it not: If thou want it, vse all meanes, giue all dili­gence, to get it, repent, turne to God, begge mercy, and pardon for thy sinnes, embrace Iesus Christ, be­leeue in him, that thou mayest bee assured, and neuer be at rest till thou canst say, I am perswaded of Gods loue in Christ Iesus, I know my Re­deemer liueth: I am perswaded I am the childe of God, else a man can haue no ioy, peace, nor comfort.

Doctr. 2 Though Nathan had told him his sins were forgiuen,Mans te­stimony of the remis­sion of sins is nothing without the testi­monie of Gods spi­rit. yet Dauid could not be assured till he felt the inward [Page 287]assurance and certificate of Gods spi­rit to perswade and witnes the loue of GOD vnto him for the pardon of his sinnes.

Hence we learne, that it is not the testimony of all men & Angels, that can assure vs in our soules of Gods loue, and pardon of our sins, without the inward speciall certificate and perswasion of Gods Spirit, who is called the Spirit of Adoption, Ro. 8.15.16. because he doth reueale, yea perswade and as­sure our soules that we be adopted. If Peter, Paul, Nathan, yea al the world; nay if an Angell from heauen should tell me I am the childe of God,Note. yet vnlesse God doe farther certifie my conscience inwardly by his Spirit, I should not be assured, but doubt stil, euen as Dauid did in this place, al­though. Nathan had said; Thy sinnes are for giuen. yet Dauid could not bee assured vntill he had the inward and comfortable perswasion of Gods ho­ly Spirit. Men cannot know the se­cret councell of God, they may de­ceiue, and be deceiued; but the Spirit [Page 286]of Gods knowes all things, and the Apostle saith,1. Cor. 1.10 Ro. 8.15, 16 Ye haue not receiued the Spirit of bondage to feare againe: But ye haue receiued the Spirit of Adoption, whereby yee crie Abba Father. The same Spirit beareth witnesse to our spirit, that we are the children of God. Galat. 4.6. 2. Cor. 1.22 And because ye are sonnes, therefore GOD hath sent foorth the Spirit of his Sonne into your hearts, whereby we cry Abba Father. Againe, God the Father hath sealed vs, and put into our hearts the earnest of his Spirit. So that you see it is the pro­per worke of the Spirit to assure our harts and consciences of Gods loue, and the pardon of our sinnes, and without this inward certificate and assurance of the Spirit, all the testi­monies of men and Angells can not assure our consciences.

Vse. Well then, seeing that there can be no assurance in a mans conscience of the pardon of sinne, and life eter­nall, but by the inward certificate and testimony of Gods Spirit, let vs pray for this, labour to find and feele our hearts perswaded and assured in­wardly [Page 288]by the holy Ghost of the par­don of our sins, and the loue of GOD in Christ,2. Cor. 13.5. Proue your selues whether yee be in the faith. And because men are deceiued generally with a fond pre­sumption, and foolish opinion, that they be the children of God, and shal be saued: and this carnall presump­tion is more common then true sa­uing faith:Markes of Gods Spi­rit. I will shew how we may know this testimony and certificate of Gods Spirit, when it is in our con­sciences.

1 First, the Spirit of God assures no man of the pardon of his sinnes,That Man repents of his sinnes. but such as be humbled for them, repent of them, leaue and forsake them, be­come new creatures, and walke in newnesse of life: and therfore if thou liue in sinne, be not humbled for them, nor bewaile them, hast a pur­pose to liue still in thy sinnes, igno­rance, lying, swearing, couetousnes, vncleanenes, &c. Thou canst haue no assurance of Gods loue; and this per­swasion of thine, if thou hast any, it is meere presumption; for where [Page 289]men doe not repent, and turne vnto God, and amend their liues, there is no faith, neither is the Spirit of God in them; and therefore they can not bee assured of GODS loue and mercie.

2 Secondly,Is perswa­ded of the Spirit. the spirit of Adoption doth not onely tell a man that hee is the child of God, but doth by sundry arguments and reasons perswade the childe of God that hee is elect, that God loues him, and that his sinnes be pardoned: but wicked men haue no such perswasion in their hearts; onely they haue a fond opinion and conceit, which is no good ground, neither did the Spirit of GOD euer perswade their hearts thereunto.

3 We shall know the testimony of Gods Spirit,The ef­fects will appeare. that it is sure and sound by the fruits and effects of it: for if the Spirit of God do truly testifie the loue of God for the pardon of our sinnes, and life eternall: then it will follow, that we shall hate our sins, loathe & abhorre them, because they grieue our most gracions God & lo­uing [Page 290]father: yea, wee shall desire in all things to honour God, to doe his will, to please and serue him: so that if wee finde and feele these things, a true hatred and dislike of sinne, be­cause it dishonours our God, a de­sire to liue in holinesse and righte­ousnesse before him all our dayes: it is a certaine signe that the Spirit of God doth assure vs of our recon­ciliation with God: But if men find not this, no hatred of sinne, no loue to obey his will and keepe his com­mandements, but ignorance, rebelli­on, prophanenesse, and the like; let them bragge what they will of their strong faith, feeling of Gods loue, and I know not what, yet it is cer­taine, they haue not the testimony of Gods spirit, which Dauid praieth for here, but a sond and foolish opinion proceeding of selfe-loue, carnall se­curitie and diuellish presumption, which in the end will deceiue them.

Doctr. 3 Make me to heare of ioy and gladnes: God conuaies confort vnto vs by the ministerie of his ho­lie word. In these words note a third point of doctrine: namely, whence, and where [Page 291] Dauid looked for comfort: namely, from the word of God, and hearing the same opened and preached vnto him: So that in his example wee learne that all true comfort and spi­rituall consolation is to bee learned and fetched out of the word of God, that is, the store-house of heauenly comfort. And therefore our Sauior Christ bids vs search there for com­fort,Iohn 5.39 Search the Scriptures, for in them yee thinke to haue eternall life. Againe, it is called Spirit and Life, Iohn 6.63 because God vses the preaching and ministe­rie of the Gospel to beget spirituall life. It is called, The word of truth, e­uen the Gospel of our saluation, Ephesi­ans 1.13.

The Lord might haue illumina­ted the minde of the Eunuch, Actes 8. by the mediate working of his owne Spirit, and haue made him vn­derstand that scripture which he was reading, without any Interpreter, but it pleased the Lord to doe it by the Ministerie of Philip; hee might haue likewise communicated his [Page 292]Spirit to Cornelius, Actes 10. But the Lord would not do it but by the ministerie of Peter. According to that of the Apostle, 1. Corin. 1.21. It hath pleased the Lord by the foolishnesse of preaching to saue so many as beleeue: and so many shall beleeue as are or­dained to eternall life. If then thou be desirous with Dauid to heare of ioy and gladnesse: and to haue assurance of the pardon of thy sinnes, then re­uerence the ministery of the word by which the Lord communicateth his Spirit to such as hee will saue. And surely this must needes be an excee­ding comfort to all the children of GOD, that GOD doth not onelie freely forgiue them their sinnes, but also telleth them of the forgiuenesse of the same, sealing vp in their hearts the testimonie thereof by his holy Spirit.

Ʋse 1 Seeing God hath appointed the ministerie of the Word to bee the meanes to worke all true and spiri­tuall comfort. Oh then in all our needes, wants and distresses, let vs [Page 293]search the word of God, ther is com­fort to be found, many heauenly and sweete promises of the gospell to quicken & reuiue our poore distres­sed soules;Psa. 119.50 Psa. 84.1, 2 Psalme 43 Psalme 4. Reu. 22.2. and this the Prophet Da­uid knew by good experience, that there is more found comfort in the feeling of Gods loue, then in all the world besides. It may well be com­pared to the tree Saint Iohn speaketh of, which beareth twelue manner of fruit, and the leaues of the tree serue to cure and help diseased and woun­ded soules, and the fruit of this tree of the word of God is most sweete and pleasant, and therefore let vs, if wee desire to desire true comfort in­deed, seeke it in the meanes: name­ly, in the word and ministery of the holy gospel.

Ʋse 2 This sheweth, that all those be e­nemies to their owne soules, tha [...] despise the ministery of the Word, and preaching of the Gospel. If e­uer thou finde one iote of true com­fort, thou must haue it in the meanes that God hath ordained: namely▪ [Page 294]in the ministerie of the Word: let men seeke it else-where, and they shall find none. Men may seeke de­light and ioy in their golde and sil­uer, in merry companie, in this or that, as men vse to doe: but (alas) they can not finde it there; yea, ex­perience sheweth, that distressed soules, full of woe and miserie, could neuer finde true comfort in anie thing else saue in the ministerie of the Word of GOD, and there they haue found endlesse comfort, by the hearing of the blessed and sauing promises of the Gospel: and there­fore it men shall neglect or despise the word preached, how can they e­uer find ioy or gladness, or anie dram of sauing comfort?

Doctr. 4 Whereas Dauid craues of GOD, that he would cause him to heare of ioy and gladnes, that is, that his sins were all pardoned, and be reconci­led to God in CHRIST, that so he might haue some good matter of ioy and gladness.

Wee learne hence, that there is no [Page 295]sound ioy nor comfort to any man or woman,Where sin is not par­dond ther can be no true ioy. but onely in the pardon of sinne, and feeling of Gods loue in CHRIST, and all other ioy which men do frame and deuise vnto them­selues, alas, it is but from the teeth outward, it is not sound nor durable, it is but carnall and earthly, and will easily be lost, Thus saith the Lord, Iere. 9.23. let not the wise-man reioyce in his wisdome, nor the strong man in his strength, nor the rich man in his riches: But let him that glorieth, glory in this, that he know­eth me to be she Lord: And without this there can be no sound ioy, as we see in Dauid, and so in all distressed sinners till they feele the assurance of Gods loue for the pardon of their sinne.

Ʋse. 1 This shews, that the common ioy of most men and women, is but a carnall ioy, earthly, & vaine, it is not spirituall, it is not true ioy: for al the while they eate, drinke, make them­selues merry, laugh, and sing, they liue in sinne, in danger of Gods an­ger and condemnation, no feeling of [Page 296]Gods loue, no assurance of saluation, and then how can they haue any true ioy, for this proceedes from the as­surance of Gods loue, and the par­don of sinne; The kingdome of God stands not in meate and drinke, Ro. 14.17. but in righteousnesse, peace, and ioy in the Ho­ly Ghost: Esa. 57.21 but vnto the wicked there is no peace.

Obiect. Obiect. But, doe wee not see that wicked men, that liue in sin, that be notorious sinners, swearers, blasphe­mers, drunkards, &c. that these liue in mirth, and iollity, in eating, drin­king, in ease and idlenesse, and the children of GOD haue much for­row and heauinesse, griefe and wrong.

Answ. Answ. Yes it is true, that wicked men that liue in sin, passe their dayes in eating, drinking, sport, and passe­time, no sorrow nor heauinesse, but spend their dayes in pleasure,Iob 21.13 Psal. 73. But so­dainely they goe downe to hell.

Now, who wil call this a true ioy? nay, it is a swinish and brutish ioy, carnall and fleshly, for if they knew [Page 297]all, and saw their misery, that they be in danger of Gods eternall venge­ance, of hell and damnation: oh! then they would mourne, and turne all their mirth into teares. If a tray­tor be apprehended, arraigned, con­uicted and condemned to bee han­ged, drawne, and quartered, and looks for nothing but present death and execution, and yet should giue himselfe to eating and drinking, to carding and dicing, to ryot & reuel­ling: Would not all men say he was a madde man, and out of his wits? surely this is the case of all wicked and vnregenerate men, they bee ar­raigned and already condemned, they want nothing but execution, and they bee euery moment in danger of hel-fire: alas! what cause haue they to bee merry? yea, how haue they cause to howle, and cry, and mourne for griefe, and therefore their mirth is but mad­nesse.Iam. 4.9.

Vse 2 Seeing wee can haue no peace of conscience, nor any sound comfort, [Page 298]till wee haue the feeling of Gods loue, and assurance of the pardon of our sinnes, let vs neuer giue any rest to our soules, till we haue repented and got some blessed perswasion of Gods loue in Christ; and some war­rant from the Spirit, that our sinnes are done away:Rom. 14.17. For the kingdome of God stands not in any outward thing, but in righteousnesse, peace, and ioy in the Holy Ghost. Alas! if any of vs were condemned to death, lay in prison looking for nothing but present execution, What could do vs good? There were then no ioy in wife nor children, lands nor liuings, meate, nor musicke, no, no: vnlesse were haue the Kings pardon we cannot bee merry, but would contemne all these things: Euen so when a poore sinner is arraigned and condemned in his owne con­science for sinne; hath no feeling of Gods loue and mercy for pardon of it, how is it possible that hee should haue one dramme of ioy till the Lord in mercy seale vnto his [Page 299]poore soule a generall pardon by his spirit, dipped in the bloud of Christ Iesus. Well then, let vs neuer be at peace, nor giue any rest vnto our soules till we haue got some com­fortable perswasion of Gods mercy for the pardon of our sinnes.

[That the bones which thou hast bro­ken may reioyce.]

THese words containe in them the second part of this verse,2 Part of the verse. and it is as much, as if the Prophet should haue said: O Lord I intreate thee for Christ Iesus sake to for giue me my sinnes, and giue mee the blessed assurance of the same in my soule and conscience, that so feeling and finding that thou art reconci­led, and hast pardoned my sinnes; my soule so wounded and ouerwhel­med with griefe and sorrow, as my very bones and most strong parts are wasted and consumed, and my [Page 300]strength decaied, may be restored, cheered vp and gladded.

By this speech he would shew his [...]xtreame griefe and sorrow for his sinnes,Pro. 8.14 Psa. 32.3.4. which was so extreame, that it wasted & consumed his strength, dryed vp his bones, spent his mar­row.

Doctr. 1 Hence we see that there is no sor­row in the heart of Gods children, like that sorrow which is for sin,No sorrow in the godly like the sorrow for sinne. and offends our most gracious God and mercifull Father. Great is the griefe of an husband that looseth a kinde and vertuous wife; and who can ex­presse the sorrow of a father or mother for the death of their deere and onely childe? But yet all the sorrow in the world is not like that sorrow and griefe of heart for sinne: this will wound the con­science, cause weeping and wai­ling, and great heauinesse, it will euen weaken the body, and strength of nature; and if it bee of any continuance, it will waste the bones, and consume the flesh. [Page 301] When I held my tongue, my bones consu­med. Lam. 1.2.5.2.11. Psal. 32. Psal.

And the reason is this, because a poore sinner being wounded in con­science for sinne, and not feeling the loue and mercy of God for pardon, he sees nothing but hell, nothing but damnation and the wrath of God, which is a fearefull thing: for this causeth torments, and feares, and ter­rours, and makes iudgements what is more terrible and fearfull then to feele the heauy weight and burthen of Gods anger, which is insuppor­table? For as Salomon saith:Pro. 18.14. A man may beare his sicknesse and infirmi­tis, but a wounded Conscience who can beare? Againe,Heb. 10.31 It is a fearefull thing to fall into the hands of the liuing GOD.

Vse. 1 Seeing this is the wofull fruite of sinne, that is, thus wounds the conscience, and wasteth the flesh, and the bones, we see how God ha­teth sinne, euen in his deerest chil­dren, [Page 302]so as if they will needes sinne and rebell against God, they must feele the wofull smart of it. And therefore let vs aboue all things shun it, auoid it, nor dare to commit it: Oh! it will cost thee deere, it will make thy heart to ake, it will breed thee much woe and misery in soule and body.

Vse 2 We see the miserable blockish­nesse of all carnall men and women, who are not ashamed to say, that they had rather deale with God then with men for sinne; but alas they ne­uer knew nor felt the weight of sinne: but if God should once open their eyes, and let them see their sinnes, and feele the weight of his anger for them, Oh! then they will confesse it is a fearefull thing to fall into the hands of God. If he be angry (saith Dauid) blessed is the man that trusteth in him. Psalm. 2.

Vse 3 Let vs learne that it is not some light sorrow, or small sigh, or Lord haue mercy on mee, will serue for our sinnes against God. No, no, let [Page 303]vs labour to bee humbled more deeply for our sinnes, seeing by them wee offend a most mercifull God: yea, if it were possible, to shed euen teares of bloud for our sinnes, for all were little enough to expresse that griefe for sinne wee ought to haue.

[Which thou hast broken.]

THat is, which thou, O Lord, my God, in iustice hast inflicted vpon me for these my great and hey­nous sinnes.

Doctrine. There is no respect of persons with God.Hence behold, that God is most righteous and iust in punishing and correcting the sinnes of men, he cannot winke at sinnes of men, he cannot winke at sinne in any man, no not in them that bee deere and neere vnto him, in his most holy ser­uant Dauid, 2. Sam. 24. Esay 39. Math. 23. a man after his owne heart, a holy Prophet of the Lord, yet if he rebell and play the wanton, he is sure to be whipt for it, as heere in this place: so when hee numbred [Page 304]the people, so Hezehiah, Ierusalem the holy Citty: yea, if the Son of God which had no sinne, take but our sinnes vpon him, he must be punish­ed, the Iustice of GOD will ceize vpon him. And the reason of this is manifest, because God doth so hate sinne, that he cannot winke at it in any man.

Vse. If the Lord do so sharpely and se­uerely punish sin in his deerest chil­dren, whom he loues best, Oh! then what will he do vnto those that are his enemies? If to the greene Tree, what to the dry? 1. Pet. 4.17 Ier. 25.29. If Iudgement begin at the house of God, Oh! then what shall be the end of those that obey not the Gospell of God? If God do so se­uerely handle his owne people, then much more the wicked.

[May reioyce.]

Doctrine. Pardon of sin brings true ioy.HEnce we learne that there is wonderfull ioy and gladnesse in the hearts of those who haue the [Page 305]pardon of their sinnes, it is matter of endlesse comfort to feele the loue of God in a mans soule: to know God to bee my gracious Father, Iesus Christ to bee my Redeemer, and the Holy Ghost to be my Comforter, it is matter of endlesse comfort.Psal. 32.1. Blessed is hee whose wickednesse is forgiuen, and whose sinne is couered. Againe,Rom. 14.17. The king­dome of God stands not in meat and drink, but in righteousnesse, peace, and ioy in the Holy Ghost.

Vse 1 Wee learne hence that such as con­tinue in any knowne sinne vnrepen­ted of cannot looke for peace from God, for where goes sinne there goes the curse, Esay 48. There is no peace to the wicked: God doth euen wage war, & enter into a combat against all im­penitent sinners: This the Prophet speaketh Psal. 7. God doth whet his sword, bend his bow, and make it ready against the wicked: And there­fore if we want this, and haue not the feeling of Gods loue, and assu­rance of his mercy for the pardon of our sinnes, Oh then let vs labour [Page 306]for it, vse all meanes to attaine vnto it, pray for it, begge for mercy, and giue no rest vnto thy soule till thou hast it; and if thou hast it, Oh then make much of it, loose it not though thou mightst gaine a Kingdome: for all the world will not affoord one dram of ioy and comfort without it, and take heed of sin, which will driue it away, dim it, and damp it, and de­priue vs of the feeling of it.

Ʋse. 2 Wee see that vngodly men doe offer great wrong vnto the children of God: Oh! say prophane beasts and Atheists, these professors, these Puritanes, they are alwaies hea­uy and dumpish, there is no com­fort, no ioy, no mirth in them, they are alwaies sad and heauy. Thou lyest like an Atheist, they haue more sound Ioy, and Christian Mirth in one houre, then the cur­sed Athiests of the world haue in a yeare: yea, who should bee merry, if the children of GOD be not mer­ry? Who can reioyce more then hee that is the childe of God, that [Page 307]feeles Gods loue in his soule,Rom. 8.1. is a member of IESVS CHRIST, and to whom there is no feare of con­demnation.

It is true indeed, in regard of our sinnes and euils, wee haue cause to mourne and lament: yea to weepe, if it were possible, teares of bloud: but in regard of Gods mercy, in that wee bee reconciled to God, deliue­red from Death, Hell, and Damnati­on, by the death and merites of IE­SVS CHRIST, in whom we be­leeue, we can be merry: yea, reioyce in all estates, in sicknesse as well as in health, in pouerty as plenty, in prison as in liberty. Looke on Peter in prison, Paul in his chaines; where­as wicked men haue onely a carnall and worldly ioy in their friends, ri­ches, honors, pleasures, and delights, if these be gone and lost, all their ioy lyes in the dust, then they be dum­pish, heauy, and sad; no ioy then, no reioycing, but a knife, an halter, a pond.

So that by this wee see a cleare [Page 308]and notable difference betweene the ioy of wicked men, and the ioy of Gods children: the ioy of wicked men it is carnall, and worldly, and earthly: the ioy of Gods children is spirituall, inward, and heauenly: theirs is onely in time of prosperi­ty, but the ioy of Gods children is durable, permanent, lasting for euer in life and death; whereas the ioy of wicked men ends in death, if not before.

[Hide thy face from my sinne.]

That is, pardon them, and doe not [Page 316]call me to accompt to punish me for them;Psal. 60.8. Moses saith thou hast set our misdeedes before thee, and our secret sins in the sight of thy countenance; that is, the Lord beheld their sins, that so he might punish them for them, so whē the Lord hideth his face from our sins, it is all one as to pardon them: when a man casts a thing behind his backe or turnes his face from it, it is a signe hee would forget it, and not remember it; I will put away your sins and scatter them like a myste: and wee know that mists that appeare a little time, are by and by scattered and gone:Esa. 38.17 Hezechiah confesseth, That God did cast all his sins behind his backe. Alluding to men, who when they purpose to forget,Mich. 7.19 or not to remem­ber a thing, turne their backes on it. Againe, I will cast all their sinnes into the bottome of the sea. Alluding to Pharaoh that wicked man whom God drowned in the bottome of the red sea: and thus we haue the mean­ing of the words.

Here we see how, Doctr. 1 Note how God par­dons sin. and after what mauer the Lords pardons our sinnes, namely, when hee doth for giue and forget them, turne his face from them, hath no purpose to remember them, or to punish vs for them, and in a word, when hee doth vpon our true repentance, for the merites of Christ esteeme sinne as no sinne, or though it had neuer beene commit­ted,Ps. 32.1, 2. when he couers them or impu­teth them not vnto vs.

Seeing the Lord forgiueth sinne after this maner, V;se 1 and euen he doth in mercy forgiue and forget our sins, puts them out of his remembrance, casts them behinde his backe, and will neuer call them to minde anie more: heere is matter of endlesse comfort to distressed soules; if thou hast once repented of thy sins true­ly, and beene assured of Gods mercy for the pardon of them: though thou maiest remember them, and thy conscience accuse thee for them as Iob and Dauid, Psalme 25 who were trou­bled for the sinnes of their youth, [Page 318]yet I say, though thou shouldest re­member them, God will neuer re­member them any more to Iudge­ment, or condemnation, to plague or to punish thee for them: hee casts them cleane out of his minde, and turnes his face from them, and ther­fore if hee once pardon sinne, hee pardons it for euer; For the decree and councell of God is vnchangeable, Ro. 11.29. hee alters not, and therefore if once hee giue pardon for sinne, he neuer re­uokes it, but loues to the end: The gifts of God are without repentance.

Seeing the Lord in pardoning of sinne doth turne his face from them, Ʋse 2 forgets them and forgiues them, and will neuer speake of them, nor call them to minde any more, we learne hence in pardoning of wrongs and iniuries done to vs to imitate the ex­ample of God our heauenly Father, to pardon them, so as wee neuer call them to minde againe, that wee for­giue and forget all wrongs and in­iuries: trample them vnder our feete. But it is a common speech of [Page 319]many vngodly men and women, if men doe them any harme, they will forgiue them, but they will neuer forget them: and accordingly so they deale, though for a time they can shew a smooth countenance and giue faire wordes, yet if euer they get them in their danger, they will fetch them ouer, they will shew their spleene and malice, and powre our all their poison: But let all such take heed; for how can they say, Forgiue vs our trespasses, as wee forgiue them that trespasse against vs? and yet doe not forgiue and forget wrongs: if the Lord should deale thus with vs, hee should confound vs: for God is pro­uoked of vs euery moment, and we are indebted vnto him tenne thou­sand talents, yet he is intreated of vs, and he is reconciled vnto vs: ought not we therefore to forgiue one an­other after his examle; this is the reason vsed by the Apostle Paul, Co­loss. 3.12, 13. Now therefore as the E­lect of God, holy and beloued put on the bowels of mercy, kindenesse, humblenesse [Page 320]of mande, meckenesse, long suffering, for­bearing one an other: and for giuing one another: if any man haue a quarrell to another, euen as Christ forgaue euen so doe yee. It were wofull with vs, if God were not ready to forgiue: for we finde our selues ready to offend, and our sinne vnpardoned is suffici­ent to make vs condemned.

The second branch of the Petiti­on is in the end of the verse in these words,

[And blot out all mine iniqui­ties.]

2 Part of the verse.THat is, blot them out of thy Booke of Accompts: and that Bill and Debt-booke wherein they seeme to bee written, for so much the speech imports: the Prophet al­luding to men that keepe Bookes of Accompt, wherein they write all their debts: euen so the Lord hath, as it were, his Booke of Accompt, wherein are registred all the sinnes [Page 321]of men & women, when, and where, and howsoeuer, committed.

Then hence we learne that all our sinnes are knowne to God: Doctr. 1 All our sinnes knowne to God. he hath them all, as it were, written downe in a Booke of Accompt, and vnlesse they be blotted out in this life, they shall all one day be called ouer, euen at the day of Iudgement,Reuel. 20. The bookes shall be opened, and euery mans con­science shall bee as a Bill of Indict­ment to accuse and condemne him.

This is that which is tolde by the Prophet Ieremy chapt. 17. The sinne of Iuda is written with a penne of yron, and the point of a Diamond. And Iob hath it, Thou hast sealed vp our sinnes in a bagge. By all which places it ap­peareth, that all our sins are knowne to God, as perfectly as if they were noted in a Booke, and vnlesse wee repent, they shall all one day bee called ouer and laide to our charge, when our Bookes shall be opened.

Seeing all our sinnes are well knowne to GOD, Vse 1 and the Lord hath them all, as it were, written [Page 322]downe in a Booke, and this Booke shall one day be opened: and if our sins be not blotted our before Death come, and this debt be not cancelled, then they shall be brought to light, and wee shall be cast into prison till we haue paid the vttermost farthing. Then we see it stands vs all in hand, while we liue, to labour to haue this Booke cancelled, that our sins may be put out, and all our debts crossed: for if they be found vncancelled at death, and the day of Iudgement, if they be found then vpon Records, surely then it is too late to looke for mercie, and therefore it is a matter of endlesse moment, which wee are all most carefully to thinke vpon, that this Booke may be crosse and our sinnes cancelled, that so wee be not in the great day of the Generall Iudgement called to an account for them.

But how might wee doe that we might haue our sinnes blotted out? wee are not able to pay the debt: Wee owe the Lord [...]enne thousand [Page 323]tallents, and cannot pay one penny: what shall wee doe to haue the debt paied?

To this I answere, The Lord is like a mercifull Creditour, if his Debtour be not able to pay, let him confesse the debt, and hee will as ke him no more, but will willingly par­don all: So the Lord GOD, see­ing wee are by no meanes able, of our selues, to pay the debt, yet if wee confesse it, and desire pardon, he will forgiue it: And yet, because he is iust, as hee is mercifull, there­fore his Iustice should be satisfied, and that is done by the meanes of Ie­sus CHRIST, hee is become our surety, he is content to take our debt on him, to become pay-master, and so when nothing else could doe it hee was content to suffer death, euen the cursed death of the Crosse, and to blot out our sinnes by his owne heart bloud.

So then wee see the meanes how our sinnes are blotted out, namely, [Page 324]when wee doe repent of them, be­waile them, be humbled for them, leaue and forsake them, lay hold on Iesus Christ, and apply vnto vs his death and passion, then by the bloud of Christ all our sinnes are done a­way.

[Create in mee a new heart.]

TO create, is to make a thing of nothing, as God created the world: Doctr. 2 Gen. 1.1. that is, he made all things of nothing. Hence then learne, that it is as great a worke to create a new heart,Repen­tance is a new crea­tion. and so to saue a sinner, as to create the whole world of nothing; yea in some respects it seemes harder: for in the creation of the world, the Lord but spake the word, and all was made, there was no hinderance, no re­sistance or opposition: but in the cre­ation of the heart a new, there are ma­ny lets and hinderances. First within a man, euery man is an enemy to his owne saluation, and the flesh resists this worke: againe, the deuill doth la­bour to hinder by all meanes possible, so blessed a worke.

Yea and besides that, it is a great work to create in a man a new heart: [Page 330]It is also a worke of great difficulty, not accomplished without great la­bour and paine, and therefore is it called a Birth, a Death, a Circumcisi­on; so then, euen as no birth, no death, no cutting off of the flesh can bee without paine and sorrow: So the conuersion of a sinner is not wrought without paine and sorrow: The Infant is not deliuered out of it mothers womb without paine; and dost thou thinke (ô man) to part with sinne which is in thee, was con­ceiued with thee, and which since thy birth day, vnto this present, thou hast nourished with such delight, and not to tast of paine in thy new birth? no [...]ssuredly it will not bee, but it will cost thee much sorrow, many a sigh yea and teares themselues before thou hast the same effectually wrought in thee.

Seeing it is so hard a thing to haue a new and sanctified heart, V;se 1 euen as to create the whole world, then we had need to take the greater paines about it, to vse all meanes that God hath [Page 331]appointed: namely,Ioh. 17.17. Acts 15 9. the word prea­ched, the Sacraments, prayer, medi­tation in the law of God, and to cry vnto GOD for the same continu­ally.

Wee see that there is nothing in man of himselfe that is pleasing vnto God, Ʋse 2 for Dauid praies to haue a new heart created in him; and therefore there is no will no motion in any man of himselfe to please God, all must be new, yea till the heart be created a new, and sanctified, it is a sinke of sin and all vncleannesse, full of poisoned lusts and concupisence, and therefore no freedome of will to any thing that is good til God create this new heart.

Seeing Dauid prayes to God to create a cleane heart within him, Ʋse 3 it must admonish vs all to looke vnto our hearts that they be cleane: for it is the fountaine of all life and moti­on. Now such as the fountaine is, such will the water bee, such as the roote is, such will the fruite bee: and if thy heart be euill, it will send forth [Page 332]filthy lusts and desires. And as our Sauiour saith:Mat. 15.19. Out of the heart com­meth euill thoughts, murthers, adulte­ries, thefts, false testimonies, slander [...]: these are the things which defile the man. Oh! then let vs look vnto our hearts, and labour for sanctified hearts, in­treate the Lord to create them in vs, and to take away our stony and cor­rupt hearts,Luke 8. and giue vs good and ho­nest hearts, sanctified by his Spirit; for looke how our hearts bee, so will our thoughts, words, and workes be: a good heart will haue good words, and good deeds; but a stinking and corrupt heart will send forth vile and filthy words and workes.

Quest. Doth Dauid desire no more but a cleane heart? hath he no care of his words and his actions, of his outward life and conuersa­tion?

Ans. Yes verily, Dauid though he names but the heart, yet vnderstands the whole man, both outward and inward: but because that is the foun­taine of all, therefore hee names that: [Page 333]and if the heart be pure, it will make the whole man good: for the heart of man is like the great wheele of a clocke, it is the first mouer either to good or ill.

Hence marke, Doctr. 3 that in true sancti­fication,True Sanctifica­tion is ne­uer in part. where the worke is truely wrought, it is not onely outward in word and deed, but it is inward, and of the whole man, both body and soule, heart, will, iudgement, affecti­on, conscience, words, and workes, The God of peace sanctifie you through­out: 1. Thess. 5.23. So that the minde, which by na­ture is full of blindnesse and igno­rance, is inlightened with the true knowledge of God, reuealed in his Word the will flyeth euil, and imbra­ceth that is good, the affections are purged from rebellion: yea, euery part and faculty, both of body and soule is sanctified: So that as wee haue giuen vp our members seruants of vn­righteousnesse to worke sinne: Rom. 6.19. Now they become seruants of righteousnesse to ho­linesse. Yea the body is now a fit Tem­ple of the Holy-ghost, fit to performe [Page 334]all duties to GODS glory, and the edifying of our brethren. And there­fore this must be remembred, that he he which is truely sanctified, is wholy sanctified throughout in soule and body.

Vse 1 This shewes thousands in the world to bee in a miserable case: for (alas) they seeme to be religious, and yet are not truely sanctified, for they liue in some sinne or other with He­rod, Mark. 6.2. they nourish in their bosomes many sinfull and rebellious lusts and desires.Note this well. Well, if thy tongue bee not sanctified to cease from ill words, and to speake well, if thy hands, or eyes, or eares,Iames 1. &c. if thou be not sanctified throughout, in euery part, there is no true worke of grace, no sound sancti­fication, for where it is truely wrought, there will bee a change in all parts and powers of soule and body.

Vse 2 Let vs labour to bee assured of this blessed worke of Sanctification, in that wee finde our selues purgd throughout our mindes, will, affecti­on, [Page 335]reason, conscience, tongues, hands, feete, that we deny any seruice to sin and Sathan, and doe willingly consecrate all to God: for if we keep one part, and neglect another, it will not boote vs no more then to set a strong defence at one place of a Ca­stle, and to neglect the rest, or to shut one gate, and let the rest stand open.

Notes to know whether this change is wrought in vs or no.Now that wee may the better de­scerne our estate, whether the sound worke of grace be wrought in vs, or no, and whether God hath sanctified our hearts truly or not, we shal know it by these three fruits of sanctificati­on, which are euer found in all them that be truely sanctified.

1 First a detestation and earnest loa­thing of our former sins, in which we haue delighted and taken pleasure in, with an hearty loue of righteousnesse and holinesse, and newnesse of life: so as wee are loath to offend God in any thing, and are most carefull to please him in all things, when as wee carry a purpose not to sin, but can say; [Page 336] I delight in the Law of [...]d in the inward man, Rom. 7.22. though we fall by the infirmity of our owne flesh.

2 Secondly, when wee finde in our selues that from this loue of that is good, and hatred of euill, we find an earnest desire in our hearts to im­brace the one and to flye to other: so that from this desire there arises a setled purpose in heart, and a carefull endeuour in life to mortifie our cor­rupt nature, to subdue the flesh, and in time to come to frame our liues in all things, according to the rule of Gods holy word: and that we not onely desire this, but vse all blessed meanes, Word, Sacrament, Prayer, meditation to performe it.

3 Thirdly, another fruite is this: namely, when as wee finde in vs this desire (to do well, and purpose, and hearty indeuour to kill sinne, and to liue to God) is hindred by our spiri­tuall enemies, the deuill, world, and the flesh, that then wee finde a griefe of heart, a spirituall combat between the flesh and the spirit, whereby wee [Page 337]striue & struggle to preuaile against our spirituall enemies, and to ouer­come them: then there is wonderfull peace of conscience, and ioy in the Holy Ghost.

Ʋse. 2 Well then, let all men try them­selues whether God hath by his Spi­rit truly wrought the worke of San­ctification, or not. First, dost thou hate thy former sins, and loath them as bane and poyson, yea as the deuill himselfe? and doth thy heart loue good duties, holy and righteous, which before thou foundest bitter? Secondly, dost thou desire and in­deuour to kill thy corruptions, to subdue and mortifie thy lusts and desires? and dost in deuour to frame thy life according to the rule of Gods word, and makest that thy sole guide? Thirdly, dost thou grieue at thy faults and infirmites, shunnest the occasions of sin, and dost wrestle against all the temptations of Sa­than? and dost thou reioyce in no­thing more then to preuaile and get the victory? These bee good signes [Page 338]and fruits of Sanctification, but bee they wanting, thou canst not be assu­red thou art truely sanctified, or hast any true worke of grace, as yet, wrought in thy heart.

[O GOD.]

HEnce we learne who is the Au­thour of this worke of Sancti­fication: Doctr. 4 God the Author of Sanctifica­tion. namely, it is the proper worke of the third person in Trinity, the holy Ghost, he doth sanctifie the Elect:1. Thes. 5.23. The very God of peace sanctifie you throughout. The faithfull are be­gotten,Iohn. 1.13. Not of flesh and bloud, nor of the will of man, but of God.

This worke of Sanctification can­not flow from our parents: For who can bring a cleane thing out of filthines: S. Ioh. 13. The new birth is not of bloud, nor of the will of the flesh, nor of man, but of Christ, who 1. Cor. 1.30 It made vnto vs sanctification. Col. 1.19. In him are hid all the treasures of it: Of whose fulnesse wee receiue grace for grace. 1. Ioh. 16.

Againe it is said:Eze. 36.26 A new heart will I giue them, and a new spirit will I put into them: And I will take away their stony hearts, and giue them hearts of flesh. God the Father sanctifieth in giuing his Sou Christ vnto vs: so Christ san­ctifieth in washing vs from our sins in his bloud: And the Holy Ghost in applying CHRIST IESVS his death and resurrection to vs. And thus the worke of Regeneration, or Sanctification is by GOD alone wrought i [...] the Elect.

Vse. Well then, this shewes that man hath no freedome of will in heauenly things pertaining to Eternall Life: but all is of God, faith, saluation, life eternall, and comes from GOD, and therefore let vs vse all good meanes appointed of GOD, and seeke this at his hands, who alone can and will do it.

2 Now followes the second part of the verse:Part of this verse. And renew a right Spirit within mee: Wherein Dauid craues grace from GOD to become a new creature, and withall that God wold [Page 340]inable him by his spirit to be faithful and constant in time to come, and therefore requires of God a stable Spirit, a firme Spirit: that is, not one­ly a constant purpose to walke vp­rightly with GOD, but power and strength from his Spirit to become faithfull and constant, as fearing his owne weaknesse, if the Lord should leaue him to himselfe: For as GOD giues grace to obey, so he must giue grace to perseuer. As if hee should haue said: O Lord thou hast begunne this blessed work of regeneration & new Birth by thy holy Spirit: But I like a sinfull wretch by sin and re­bellion haue hindred the same, and broken off the gracious worke of thy holy Spirit: Now I beseech thee O Lord, lay to thy hand againe, and a fresh begin to renew the work of thy Spirit, euen the blessed worke of new Birth; and withall grant that in time to come I may be strengthned in the inner man by thy holy Spirit, and may bee made thereby firme and constant to continue: yea, to grow [Page 341]and hold out to the end in holy obe­dience.

Doctr. 1 Marke that Dauid acknowledgeth he had broken off the worke of God his Spirit in him,Man by sinning breakes of the worker of Sancti­fication. and interrupted the same, and hindred the worke of San­ctification by his sinnes, and disobe­dience. And therefore wee learne that after God hath touched a mans heart to repent, and sanctified him by his Spirit, if hee sinne and rebell against God, hee doth what lies in him to cut off the worke of grace, to hinder the work of his saluation, and breake off the gracious worke of Sanctification and new Birth; and if the Lord should leaue him, hee shold fal cleane away from grace: for the Spirit of God is glad and ioyfull when as we are carefull to auoid all those waies which offend God, and wound our soules, when we seeke to keep good hearts, faith vnfeigned, & a good conscience; then the Spirit of God doth daily proceed with the worke of new Birth and Sanctifica­tion: but after we shall rebell against [Page 342]God, and comm [...] sinne, we g [...]eue the holy Spirit of GOD, and vexe him that hee is compelled by our lewdnesse, to leaue off the worke in the middest, because wee suffer not our selues to bee wrought vpon;Eph. 4.30. but we will follow our owne lusts and li­king, and when the spirit of GOD ceaseth to renue vs and to beget our hearts to God, then there rises blind­nesse of minde, so as we cannot con­ceiue and feele the loue of God, as in Dauid: And then this gracious worke of the spirit being interrup­ted, there arises griefe and sorrow of soule and conscience.

Vse 1 Well, seeing this is the fruite of our sinnes, against knowledge and conscience, they hinder the worke of grace and new birth, & interrupt the blessed worke of sanctification, be­gun by Gods Spirit, & bring blinde­nesse of mind, and hardnes of heart: Oh then let vs take heed of sinne in­treate the Lord that hee would giue vs grace for euer to hide his word in our hearts, that wee might not sinne [Page 343]against his Maiesty, and that he wold not leaue vs to blindenesse of minde and hardnesse of heart; but that hee would rather continue his loue, and mercy vnto vs, and that his holy spi­rit would daily proceede with the blessed worke of Sanctification and renuing of our soules vnto holinesse and true righteousnesse.

Vse 2 So often as we bee tempted to sin, let vs remember, that if we yeeld vn­to it, wee shall hinder the blessed work of Gods Spirit, hinder our new Birth and Sanctication, and thereby do what lies in our power to grieue the holy Spirit of God, and cause him to leaue off the blessed worke of re­generation.

Vse 2 When Dauid intreates the Lord that hee would renue a constant and stable spirit in him,Good to feare our weaknes. he shewes that he was greatly affraid of his own weak nesse, and therefore desires strength from God to hold out and perseuer in obedience euen vnto the end: that God would by his Spirit giue him a constant purpose & continuall inde­uour [Page 344]both in heart and life to doe his will: and therefore we learne from him to suspect our selues, to feare our owne weakenes and infirmity, if the Lord should leaue vs to our selues: Blessed is the man that feares alwaies, Pro. 28.14 but hee that hardeneth his heart shall runne into all euill waies: For such is our weaknes that we are ready to fal into the selfe fame sinne from the which wee are escaped of the Lord doe but a little leaue vs to our selues: This doth the Prophet teach: Psalme 78. How oft d [...]d they prouoke him in the wildernes, and grieue him in the desart: Thus did Pharaoh, Exod. 9. Chap. 27. I haue sinned, and the LORD is righteous, but I and my people are sinne­full: But when the Iudgement was remoued, his heart was hardened againe, and hee continued in his sinne: Wee see this in the example of the Israelites: Iudges the third Chapter. They commiteed euill a­gaine and againe, they fell into idolatry, they knew it was a sinne, yea, and they had experience of [Page 345]Gods seueritie against it: for all that they fell againe into the same sinne, and so prouoked the Lord to punish them. So Hebr. 6. Many sinne againe after the receiuing and acknowledgement of the truth. So that except the Lord vpholde and holde men backe, they wil fall into the same sinnes they be­fore committed, and so prouoke the Lord afresh to punish them.

O then let vs feare our weakenes! If Dauid, a holy Prophet, a man af­ter GODS heart, prayeth thus, that GOD would stablish him with his free Spirit, that is, giue him a con­stant purpose and indeuour to con­tinue in obedience; how much more haue we need to do the same, know­ing how weake we are, how many inticements wee haue to sinne, how cunning the Diuell is, and vseth the world and the flesh as so many ene­mies to fight against vs: well, let vs feare the worst, and doubt our weak­nesse, and it will make vs more care­full to shun sinne, and the occasions of sinne, for seldome shall a man fall [Page 346]into that sinne which he doth truely feare to commit.

Ʋse 4 As wee are to feare our owne weakenes, so wee must intreate the Lord, that he would neuer leaue vs to our selues; but that hee would giue vs his stable and constant spirit; or as Paul praies for, That God would strengthen vs by his spirit in the inner man: that wee might not onelie be­ginne well, but continue by constant perseuerance in obedience all our dayes: for if the Lord leaue vs, alas! we shal easily fall flat to the ground: euen as a staffe in a mans hand, so long as it is stayed, it stands, but if it be left alone, it falls to the ground: so it is with vs, and therefore let vs not presume of our owne strength or power, but suspect it, and pray to God to renue his constant and stable spirit in vs.

Vse 5 Heere is matter of great comfort to the children of GOD, that fall of weaknes and infirmitie into the same sinnne after repentance; and such is the deapth of Sathans temptations, [Page 347]that hee tells them that the children of God fall not into the same sinne againe after their repentance; if they do, he then telleth them, that there is no place for a second repentance: but this is false, for the promises of God are without limitation of times, or consideration of sinnes, or respect of persons: hee will receiue to mer­cie all repentant sinners, whether their sinnes be committed before or after repentance, whether once or often; so that they renue their re­pentance, according as they haue sinned anew. This pardon Christ himselfe publisheth, Matthew chap. 11. Come vnto me all yee that are wea­rie, and are heauie laden, and I will re­fresh you. Yea the Lord enjoyneth vs sinnefull men, Luke 17. To forgiue our brother seuentie times seuen times, if he turne againe, and say, it repenteth me: So that wee see this is a maruellous comfort to all such as groane vnder the burden of sinne, that haue fallen through infirmity into one sin often; let not such be discouraged, [Page 348]but assure themselues, That albeit with Peter they fall often, yet if with him they repent truely, and weepe bitterly for their sinnes, the Lord [...]s mercifull to forgiue them their sins. Not that wee should liue prowdly, presumptously, stubbornely, and ob­stinately against him: but if we fall through frailtie; for Psalme 103. The Lord knoweth whereof wee be made: hee remembreth that wee are but dust.

Doctr. 3 When Dauid prayeth to be renu­ed and to recouer his former feeling and comfort.Childe of God not alwaies at one stay. Hence we learne that the childe of GOD is not alwayes at one stay, but there is an enter­course in the estate of a Christian man or woman, sometimes full of comfort, ioy, and peace of consci­ence, and sometimes againe heauy and sad, yea full of sorrow and per­plexity, euen as a man in an ague, sometimes sicke, and somtimes wel: & as it is with trees, somtimes win­ter, and sometimes summer: this is the state of all Gods children, as Da­uid, Ioseph, Hezekias, Iob, &c. and [Page 349]continuall experience prooues this, that the estate of GODS children ebbes and flowes, hath their change: when as they walke directly and vp­rightly with God, then they haue peace and comfort, but when they start aside and commit some sinne, then they finde torments of consci­ence and griefe of mind.

Vse 1 This shewes vs what is the estate and condition of the childe of God in this life: Hee is not heere so san­ctified, as that hee feeles no corrup­tion of sinne to hang about him, but rather such a one as feels the burden of his corruptions hindering him in this his course of Christianity, vn­der which he sighes and groanes, la­bouring by all good meanes to bee disburdened. Indeed it is matter of great comfort to feele the graces of Gods Spirit, as faith, loue, &c. but no childe of God can alwayes feele the comfort of grace; but as fire that is raked vp in the Ashes, it is hidde from his feeling for a time, but at length it will breake out againe to [Page 350]his great ioy and comfort.

Vse 2 Wel, seeing this is the state of Gods children heere, that sometimes they find great peace and comfort, some­times great griefe and sorrow, let vs not be too much discouraged; but rather whenas by our falls and slips, wee haue weakened our comfort: let vs intreate the Lord to renue our comfort againe; let vs doe as a poore traueller, if hee misse his way, and goe out of it, hee will hasten into it againe, and trudge, and plucke vp his heels to recouer that he hath lost; so let vs, when we haue sinned and gone out of the way, make haste to re­turne, and as a man that hath beene long sicke, and growne feeble and weake, will vse all meanes to gather vp his crummes, and to recouer his former strength againe: so let vs when wee haue lost some part of our comfort and heauenly strength: let vs (I say) vse all blessed means, to re­couer our former health and com­fort againe; let vs pray much, reade much, heare much, and meditate [Page 351]much; let vs bewayle our former slouth, and make more vpright steps in time to come, to GODS King­dome.

Doctr. 4 Note hence, that it is a speciall fruit and marke of a sanctified heart,A purpose not to sin, the marke of a sanctified hart. and of the minde renewed to haue a right Spirit, that is, a purpose not to sin, but in all things to please GOD, and to doe his will, to walke with GOD in all his commaundements: whereas of the contrary, when a man hath a purpose to liue in any knowne sinne;Psa. 50.17 Marke 6.2 it is a fearefull and manifest signe of a naughty and wicked heart: for when the heart is truly sanctified, then will be wrought this right spi­rit not to sinne in any thing: I doe not say, that the man sanctified and regenerate, doth not sinne at all; but he hath not purpose to sinne, no de­light in sinne, but beareth a constant purpose in all things to please God: when he can say with Dauid, I haue refrained my feet from euery euill way: Gen. 17.1. Psa. 18.23 1. Ioh. 3.9 Gen. 39.9 Againe, Hee that is borne of God sin­neth not, that is, with full purpose of [Page 352]heart, with delight in sinne, and as they purpose, so they indeuour it, they are afraide and suspect them­selues, shunne the occasions of sin, striue against their corruptions and Sathans temptations.

Vse. 1 This doctrine doth euidently con­uince the greatest number to be such as neuer had the true worke of San­ctification wrought in them: their hearts be not sanctified, their minds be not renewed. Why? namely, be­cause they want this marke and fruit of a sanctified hart. For though they heare of their sinnes, be told of them and the fearefull iudgement of God denounced against them: yet they will not leaue them, nor forsake them, but will continue in them, yea thogh it cost them the losse of Gods fauour, and the losse of their owne soules. Let vs not deceiue our selues; let vs trie our harts by this rule whe­ther they be sanctified, or not: dost thou find a dislike of all sinne, and an hatred of them? hast thou a constant and resolute purpose no more to sin [Page 353]against thy God wittingly and wil­lingly, hast thou a resolute purpose, by the grace of God, to walke before him all thy dayes? This is a signe of an vpright heart, and that it is sancti­fied: but dost thou finde no such re­solution, no such purpose, but rather contrarie a purpose to runne on in thy olde sins, thou wilt continue in them, let God and men say and doe what they can, in lying, stealing, drunkennes, whordome, ignorance, contempt of the word, &c. say what thou wilt, professe what thou wilt, it is a cleare case thy heart is naught, it is filthy, not sanctified: for it is im­possible that a man should haue true repentance, and an heart truly sancti­fied, and to keepe a purpose to liue in his knowne sins. And therefore it conuinceth all such to bee impe­nitent sinners and notorious hypo­crites: yea if they leaue many sins, and yet purpose to liue in one, it ar­gueth the heart is not sanctified:Marke 6. Matth. 28. He­rod left many, yet liued in couetous­nesse.

Ʋse. 2 This Doctrine may serue for the comfort of Gods children, who are much grieued for their sins and infir­mities, when they faile & come short of good duties, and sometimes start aside, as saith S. Iames, In many things we sinne all, and the iust man falls seuen times; but if thou canst truly say, it is against my purpose, I hate the sinne I commit; I condemne it; I had no purpose to doe it, my desire was to please GOD, then thou maiest haue comfort, thy heart is sound; God wil not condemne thee for it,Mal. 3.17. The Lord will spare his children as a father his on­ly sonne. A child is going to Schoole, and his purpose is so to doe; in the way he fals into some company, and staies there too long, and playes the truant, but it is against his purpose: euen so the childe of God purposeth to serue God, and to please him in all things, hath no purpose to sinne, but by some temptation of the Diuell, or allurement of the world, hee is ouer­taken, I do the euil I would not, Rom. 7. I cannot doe the good I would, but I delight in the [Page 355]Law of God concerning the inner man: This is Pauls comfort, and this is the comfort of all Gods children, if they can truly say, I doe the euill I would not, I delight in the law of God, that GOD will accept the will for the deede.

[Renue or refresh a right spirit in mee.]

AS if the should haue said, O Lord I haue (by my sins) dimmed thy graces in me, yea euen quenched and extinguished them, and almost put them cleane out; but Lord I beseech thee renue thy graces in me: Refresh them. Euen as we see a lamp when all the oyle is spent, it winkes, and is al­most extinguished till it bee renued and refreshed with oyle, then it bur­neth againe and giues light.

Doctr. 5 Hence we learne what is the cur­sed nature of sin,Sin quen­ches grace as water doth fire. and the great po­wer of it; namely, it is as a poole of water cast on the fire, which if it do [Page 356]not quench, and extinguish, and put out all, yet it greatly allayes the heat of it: Euen so the graces of GODS spirit in his children, alas they be but weake and small: but sinne is as a poole of colde water, to quench the heat and comfort of them. Dauid, was wont to delight in Gods seruice, to be forward thereunto: but sinne did so coole him, that he could haue little ioy in it now: Demas was for­ward a while, but the world choked him so that he left Christ, and Christ biddes the Church of Sardy to be a­wake, and to strengthen the things that are ready to die in them; and the Laodiceans grew neither hote nor cold, by reason of their pride & car­nall securitie:Reuel. 3.3 Reuel. 2. so is the church of E­phesus reprooued, for that shee had lost her first loue: So the Apostle S. Iames resembleth and compareth sin to Childe-bearing for the fruiteful­nesse of it, Iames 1.15. Lust when it hath conceiued, it bringeth foorth sinne, and sinne when it is finished, it bringeth foarth death. 1. Cor. 5.6. Likewise it [Page 357]is compared to leauen that leaueneth the whole lumpe, and therefore no maruell though it proceed by little and little from one degree to an o­ther.

Vse 1 When we see some men who haue been forward, & haue taken delight in good things, now grow cold and lose their first loue, this is a flat signe, that some sin or other hath stole vp­on them, they either fall in loue with the world, delights, plesures, profits, preferments, or else securitie possesse their soules, pride, idlenes, slouth, se­curity, couetousnes, plesure, some sin or other hath bewitched them: and therfore let all such as find thēselues thus decaying in grace, faith, cōfort, care and conscience, let them suspect themselues, and think all is not well, let them search and find the cause of their decay, and it is sinne, some sin or other hath crept vpon them.

Vse. 2 How should this make vs afraide of sin, seeing it hath so woful effects, which is to quench the comfort and graces of Gods holy Spirit in vs, it [Page 354] [...] [Page 355] [...] [Page 356] [...] [Page 357] [...] [Page 358]blindes our eyes, that we cannot see what is good and euill, it hardeneth the heart, that a man can not relent and mourne for his sins, and bee mo­ued with Gods iudgements, it brin­geth a decay & eclipse of Gods gra­ces: men are afraid to doe any thing that might hinder their health or wealth, how much more the health and happines of their soules! Let vs therefore alwayes keepe a diligent watch ouer our soules; let vs seeke to cut off all occasions to euill, and indeuour to stop the first beginning: for the more sin groweth to an head, the more the spirit of God is quen­ched, the worke of grace is dimini­shed, and the assurance of our com­fort is weakened and lessened.

Ʋse 3 When we find any decay in loue, zeale, faith, knowledge, repentance, obedience, &c. O then let vs labour to be renued to recouer our former estate againe;Reuel. 2.1 2. Tim. 1.5 Doe thy first workes a­gaine, awake and strengthen the things ready to die. Stirre vp euen as a sparke of fire in ashes, blow it vp; so must we [Page 359]vse all means whereby we may haue the worke of grace renued in vs.

Meanes for the in­crease of grace▪1 We must attend vpon the word of God preached, for as that is the meanes to beget faith, so it is to en­crease it and renue it.

2 Wee must reade and meditate much, call our liues to account, and be sory for our decayes, and labour to repaire them euen as a ship when it leakes! or a Citty when the walles be battered.

3 Wee must with Dauid pray of­ten and earnest vnto God to renew a right spirit in vs.

[Cast mee not away.]

AS if hee should haue said, ô Lord, howsoeuer I haue sinned grieuously, yet I pray thee deale not with mee as thou didst deale with Saul that wicked man, to cast me off and reiect mee from being King and Ruler of thy people: Nor take [Page 362]thy holy Spirit from mee, whereby I am enabled to do thy will.

By the presence or face of God is meant the loue and fauour of God, and therefore Dauid intreateth the Lord that he would not thrust him cleane out of fauour, and depriue him of his loue.

Doctr. 1 Hence we learne that it is a won­derfull and fearefull Iudgement for a man or woman to bee cast out of Gods fauour, from his presence,The plea­sures of sinne are deere bought. so as hee shall shewe no fauour to vs; but his disfauour and heauy coun­tenance, it is a very heauy and dole­full case: It is said of Cain, that God cast him out of his presence, and that was the height of Caines misery,Gen. 4. so the Lord cast off Saul from being King ouer Israel. As the fauour of God is life, so his disfauour is present death; and as in the presence of God is fulnesse of ioy and pleasure for euermore, so in the want of his pre­sence is there nothing but woe and misery: yea it is a steppe to eter­nall death: Neither is there any mi­sery [Page 363]which the childe of God doth feare more then this, to bee forsaken of the Lord and to bee cast out of his fauour.

Vse 1 Seeing it is so great and fearefull a Iudgement to bee cast out of Gods fauour and gracious presence:Their mad­nesse dis­couered that make light of Gods fa­uour. Oh what mad men bee they that make so light of Gods loue and fauour! that will for the gaining of a peny or the inioying of an houres plea­sure loose the loue and the fauour of God,Mat. 16.26. & for euer depriue themselues of his glorious presence, and plunge themselues into euerlasting woe and vengeance with the deuill and his Angels.

Vse 2 Seeing the inioying of Gods pre­sence is so sweete and comfortable, and to bee depriued of it, is so grie­uous and terrible, how should wee vse all meanes to get into his fauor, if wee want it, to keepe it if wee haue it? In thy presence is fulnesse of ioy, and in thy light wee shall see light. And because sinne thrusts men out of Gods fauour, and separates be­tweene [Page 364]God and men, aboue all things take heed of sin, auoid it, and shun it, as the bane and poyson of our soules.

For the better opening and vnder­standing of this verse, wee must dis­cusse two great [...]nd weighty questi­ons, which being well considered, will make much for the clearing of this text.

Two ob­iections.The former is this, when Dauid in­treates the Lord not to cast him out of his presence, that is, his loue and fa­uour, whether a man elected, and in the fauour of GOD, as Dauid iusti­fied, and sanctified, may loose the loue of GOD and fall away, to be­come a reprobate and cast-away, and so finally to perish.

The other question is, seeing Da­uid praies the Lord not to take his holy Spirit from him, whether the sanctified gifts and graces of Gods holy Spirit may finally and totally bee lost and taken away? These questions both be defended and af­firmed by the Papists and their fol­lowers, [Page 365]who hold that a man truely elected, called, iustified, and sancti­fied, and in the fauour of GOD, may fall away and perish. Wee hold the contrary, that a man once in the fa­uour of God, elect, called, iustified, and sanctified, cannot finally perish not cleane bee bereft of the sauing graces of the holy Spirit.

Now because these two questions be points of great moment, and on which all our happinesse and com­fort doth hang and depend: there­fore I will stand a little to proue them by testimonies of Scripture, with reasons and arguments drawne from the written word of GOD, and remoue some obiections of the Papists against the certainety of our perseuerance in faith to the end.

1 First, that place of Ieremy, where the Lord comforts his Elect and chosen people, is most pregnant for this purpose:Ier. 31.3. Yea (saith the Lord) with an euerlasting loue haue I loued thee, and therefore in mercy haue I [Page 366]drawne thee: So that it is manifest hence, whom God loues once in Christ, hee loues for euer, and there is not time when he can be said not to loue them; For as much as hee loued his owne, Ioh. 13.1. that were in the world, vnto the end hee loued them. Where our Sauiour CHRIST, to comfort his Disciples, tels them that God the fa­ther loues them that bee members of IESVS CHRIST, euen vnto the end, and his loue shall neuer faile them: The gifts and calling of God are without repentance: Rom. 11. Now then, vnlesse a man will say, that GOD doth re­pent of his calling and electing men to eternall life, it must needs follow that they cannot perish whom God cals and meanes to saue: and our Sa­uiour CHRIST saith plainely, that it is impossible,Mat. 24 24 that any man elected should perish. False Christs should deceiue the very elect,Math. 18. Rom. 8.30. if it were possi­ble, but that is impossible: And the gates of hell: that is, all the power and malice of the deuill shall not preuaile against the least of GODS [Page 367]children, to hinder their euerlasting saluation.

Againe this is proued, Math. 16.16. Where Christ promiseth Peter and in him the whole Church, That the gates of hell should neuer preuaile against him: where Christ sheweth that indeed the deuill through his temptations might shew very much strength; but they should comfort themselues in this, that they should neuer preuaile or finally get the victory. Againe, Mat. 24. They shall deceiue (if it were possible) euen the ve­ry Elect: Out of which words of our Sauiour wee may gather, that the Elect of God should not be seduced, and so fall away finally: Againe Iohn 10.28. Christ saith his sheepe shall neuer perish, adding this withall: No man shall take them out of my hands: And againe, Rom. 8.30. Whom God Predestinateth hee Calleth, Iustifieth, Sanctifieth, and Glorifieth: Therefore not fall away finally, for he that fal­leth away finally shall neuer be glo­rified.

But admit, as the Papists would haue it, that a man might fall away fi­ly, then hee must bee cleane cut off from Christ: for hee must be cleane cut off from Christ and haue no con­iunction with him before hee fall away finally; then at his second reu­niting he must bee Baptised, for Bap­tisme is the Sacrament of Incysion or ingrafting into Christ: But that is absurd that Baptisme should be any more then once adminstred, there­fore fore a man is but once vnited or once ingrafted, and cannot bee re­vnited and neuer fall: And therefore friuolous is that distinction of veni­all and mortall sinnes with the Pa­pists, for if any sinne of the Elect should bee mortall: Then there must needs bee a second renuing in the Elect vnto Christ, which is most ab­surd to thinke,Men must puta diffe­rence be­twixt that they feele and that they haue. for the Lord worketh this but once: And Dauid though at this time hee lay languishing vn­der the heate of the Lords wrath for those horrible sinnes of his adul­tery and murther, yet in this verse [Page 369]he praies not to haue it taken from him, which doth argue that hee had it euen at this time of his greatest extremity, though hee felt it not with the same measure of comfort hee had done many times be­fore.

Secondly, besides these plaine te­stimonies of Scripture, let vs consi­der a word or two to proue, that in regard of God the Father, and of the Sonne, and of the Holy Ghost, that the elect cannot perish and fin ally fall away.

First, if a man elected of God to eternall life, called, iustified, and san­ctified, may fall away, and finally perish, then it is either because God wants loue or power to saue him: but to say that God is vnwilling, or vnable, is meere blasphemy: therfore all those whom he elects, must needs be saued, seeing God doth both will it, and shew that hee is able to effect it. First, if God be willing, and would haue them saued,Rom. 11. Rom. 8. who hath resisted his wil? If God be with vs, who can be against [Page 370]vs? but that he is most willing & able to saue the elect, it is manifest. For his will,Ioh. 3.16. his will, God so loued them, that he sent his Sonne to dye for them. Now this is a great triall, and proofe of his loue & willingnesse, that hee had rather see his only begottē son, that was neere and deere vnto him, to bee hanged on the tree, to dye the cursed death on the crosse, to shed his pretious bloud, and to beare the curse of God, and hellish torments, then to see any one of his elect to perish.Ioh. 6.39.40. And this is the Fathers wil that hath sent me that of all which he hath giuen me, I should loose nothing, but raise it vp at the last day.

Secondly, for his power, that he is able to saue all those whom hee will saue,Esay. 63.1. it is manifest, God is omnipo­tent, & most righteous, & mighty to saue, & the Lord doth what hee will. None can take them out of my Fathers hands which is greater then all. Ioh. 10.27.28. And therefore seeing God is willing, and desires that all the elect should be sa­ued, & not onely decreed it, but sent his Son to saue them.

2 Secondly, those for whom Christ dyed, and prayed that their faith might not faile, they must needs bee saued, and their faith cannot faile; but he hath prayed for all true belee­uers: Father keepe them that thou hast giuen me, that they may bee one mee, Luk. 22.23. Ioh. 17. as thou art one in mee. Now then if Christs prayer bee of force, and can preuaile, and doe any thing with the Father, as hee confesseth, that the Father hath, doth, and will heare him in all things, then certainely no true beleeuer can perish, and finally fall away.

3 Thirdly, no true member of Christ can perish, for then Christs body should be imperfect, but euery true beleeuer is a liuing Member of Christs body; and therefore cannot perish; yea it is as possible that Christ himselfe should perish, as any true beleeuer, that is truely ingrafted in­to his body by faith and the spirit.

4 Fourthly, in regard of God the Holy Ghost, who is the pledge and pawne of our adoption and salua­tionRom. 8.16. [Page 372]the seale of our election, and doth testifie Gods loue in Christ, for our saluation. Now then vnlesse we will say that the Spirit of God, who is the spirit of Wisedome, being of the very Councell of God, and the spirit of truth that cannot lye, that he testifies vntruths, that the belee­uer that repents & beleeues in Christ shall bee saued, and yet hee shall not, which is blasphemy, wee must needs confesse it is impossible,1. Ioh. 3.9. Hee that is borne of God cannot sinne (with full consent to death) because the seed of the Spirit remaineth in him. And therefore I conclude that the childe of God, elected, called, iustified and sanctified, cannot perish, and for euer fall away; cannot become a Repro­bate, and limbe of the Deuill, but shall continue to the end, and God will finish the good worke of grace in them, Papists doctrine against the nature of faith. till the comming of Christ Iesus.

Ʋse 1 This confutes that damnable do­ctrine of the Papists, wbo hold all in vncertainty, yea they teach and [Page 373]hold that a man truely elected, may become a reprobate, though to day a child of God and highly in his fa­uour, yet to morrow by thy sinnes, thou maist become a limbe of the deuill, out of Gods fauour, in his displeasure, damned for euer: though to day a member of Christ Iesus, cal­led, iustified, and sanctified, yet to morrow loose all, and bee damned for euer, which indeed is the breake-necke of all comfort, if a man know not whether he shall be saued or not.

Vse 2 A meruailous comfort to Gods children, if thou didst euer finde the true worke of grace in thy heart,Comfort to Gods children that grace cannot be lost. true faith, repentance, and newnesse of life, assure thy selfe it cannot euer be lost, God will finish that hee be­ginnes; yea the estate of Gods chil­dren now is better then the estate of Adam in Paradice before his fall; for then Adam stood by his own power, therefore might fall and did fall:1. Pet. 1.5. But wee bee kept by the power of God vnto eternall life: secondly, the estate ofGal. 2.20. [Page 374] Adam was mut [...]ble by reason he had freedome of will, to stand or fall: but the state of Gods elect is certaine and sure, in regard of Gods eternall decree in Christ his death and passi­on, and the bond of the spirit which cannot bee broken.

Three Ob­iections.But there bee three obiections against this doctrine, that faith can neuer bee lost, or an Elect child of God become a Reprobate: First, that God is said to be angry with his chil­dren, and shew them his disfauour: Secondly, that they by their sinnes may cut themselues off from Gods fauour, and so loose eternall life and be damned: And thirdly, other testimonies of Scripture, which may seeme to proue the same.

1 For the former,Esay 64.5 Behold thou art an­gry, for we haue sinned against thee: so that it seemes that a man in the fauor of GOD to day may fall out of it, & loose it, and procure his disfauour, anger, and displeasure.

Re [...]p First, that God is not angry, to speak properly, with his children, [Page 375]but seemes so to be by correcting and punishing them, by iudgements, and afflictions; so as a childe thinkes his father is angry because he corrects him, so do GODS children; and in­ded such affections do not agree to Gods nature, to bee like an earthly man.

Secondly I answere, that this an­ger of God is not an effect of his displeasure or dis-fauour, but rather of his loue: and he corrects his chil­dren not to destroy them, but to cor­rect them, that he might saue them: as a father his sonne, whom he loues deerely.

2 Obiect. 2. Where it is said, that Gods children may by their sinnes, breake off GODS loue, yea thrust themselues out of fauour,Rom. 8.1. and be for euer damned.

Answere, It is false, for they be kept from damnable sinnes, and God lets their sinnes turne to their good, for God doth euer giue them hearts to repent: the sinnes of the godly i [...] themselues deserue the euerlasting [Page 376]curse of God, and eternall death: If so that Iesus Christ had not by his death and bloud-shedding satisfyed his Fathers anger for them.

3 Obiect. 3.Psal. 69.18. Dauid praies that God would blot them out of the book of life, therfore it seemes a man elected may perish and bee damned, for that booke is meant Gods Councell.

I answere, that Dauid doth not reade that euer the wicked had their names written indeed in the booke of life; or were elected indeed: but onely because they liued in the Church, were taken for Christians, and esteemed as written in the book of life, and therefore hee praies the Lord to blot them out, that is, to make it knowne, that they were ne­uer written in it.

Well then, certaine it is, that no one elect childe of God can perish or be damned, but shall come to life eternall and bee saued, because the Councell of God standeth sure, and cannot be altered.

Instruct. Seeing this is so, that none [Page 377]that is the elect child of God can pe­rish, what a sweet comfort is this, to all the children of GOD, for if euer thou didst repent and feltst the loue of God truly in thy soule, and art iu­stified & sanctified, thou needst not feare, for surely thou shalt be saued: and this must bee a sure stay to vp­hold our poore soules, in all dan­ger and temptation: Wee are as strangeTrauellers ouer the sea, there be great storms and tempests, great rockes and dangers; the Sea is the world, the ship is the Church, heauē the hauen, the Diuell raises vp many boisterous storms and temptations, to sincke our poore soules in despe­ration: Now then by faith wee cast Anchor vppon the foundation of GODS election, which cannot bee mooued.

But in this place, by Fauour, Face, and Countenance of God is meant, that fauour and mercy of God, whereby GOD gaue Dauid the Kingdome in the stead of Saul, aduancing him to be king of Israel, and Gods Lieute­nant [Page 378]on earth, that God would de­fend him and keepe him, to gouerne his people Israel.

Doctr. 2 Whereas Dauid obserued Gods dealing with Saul a wicked king,The god­ly feare when the remembe God his iudgemēt [...] on others and how God plagued and punished Saul for his disobedience against the word of God: and thereby is war­ned to take heed of the same judge­ment oi God, left they fall on him: we learne that it is the duty of euery man and woman, to obserue and marke GODS dealings with others, and his iust iudgement vpon vngod­ly sinners, that therby we may learne to feare the like iudgements on our selues, and it is a great point of wise­dome to learne to be wise by other mens harmes; and for this end the Lord doth plague wicked and vn­godly men, that his children might learne to feare, euen as wee see no­torious malefactors are hanged on a gibbet, that others seeing their shamefull ends might beware. The Lord hauing punished sundry Nati­ons about his people, saith; Hee [Page 379]thought they would haue learned to feare God by their example.

Ʋse. Wel, seeing this is that God looks for at our hands, and which he aimes at in punishing wicked men; namely, that we should be warned by it, and take heed of their sinnes: let vs bee wise and obserue Gods iudgements vpon wicked men, and when wee see a wicked man punished, a murderer, a contemner, a blasphemer, a whore-maister, or the like: then let vs feare lest if we liue in the same sinnes, wee plucke not downe the same iudge­ment vpon vs: And as Dauid heere calls to mind Saul, how he for his re­bellion and disobedience was cast off of God; so let vs call to mind the spectacle of GODS iudgements on wicked men, and take heede of their sinnes, lest we taste of their plagues and punishment.

Doctr. 3 We learne,Sin takes away the feeling of Gods fa­uour for a time. that for sinne the Lord doth depriue his children of his fa­uour, and as it were, cast them out of his presence for the time: thus wee shall see GOD hath spoyled men of [Page 380]great riches and honour for their sinnes, and brought them to extreme shame and miserie :looke on Ely and his two sons, looke on Saul that wic­ked king,1. Sam. 3. 1. Sam. 15. Dan. 4.26. Ester 3. Vse. looke on that persecuting tyrant Nebuchadnezzar, Haman, A­chitophel. &c.

This should admonish all men to take heede of sinne and rebellion a­gainst God, for certainely the Lord wil abase all such as be proud against the Lord, hee will cast them out of his presence, make their names to rotte and stinke in the sight of men; those that honour me I will honour: 1. Sam. 2.3 But those that dishonour me I will dishonour them: and therefore if you would not be dishonoured in the world, & pro­uoke the Lord to cast you out of his presence and fauour, O then beware how you sin and rebell against God! for if thou be as deare to God as Ely, which was Gods high Priest, yet hee will bring shame vpon thy head.

Ʋse. 2 This shews the madnesse of those man and women,Folly of world­lings de­scribed. who desiring to in­ioy their honours, riches, and digni­ties, [Page 381]profits, and preferrements, they take a most preposterous, and verie wrong course, for how do men seek for preferment, honor, and promoti­on, lands, and liuings? namely by op­pression, bribery, vsury, extortion, & the like: now alas wee see that is a vaine course, & the next way to strip a man naked of all these things, and to bring him to shame, and reproch, misery and pouerty, for sin brings all these things vpon them.

But if you would come to honor and dignity, riches, preferment, then seek to keep the fauor of God, serue him, worship him, honour him, and he will honor them that do so: and if thou seekest these things by wicked and vnlawfull meanes, certainely the Lord will cast dung in thy face.

Secondly, when Dauid praies, that God would not take his holy Spirit from him, he meanes not the essence of the three Persons, but his gifts and gra­ces, the vertues of GODS Spirit sanctifying his heart and renuing of him: so then wee vnderstand these [Page 382]words, we must consider this obie­ction.

Quest. Whether that the giftes & graces of the holy Spirit wrought in the heart of Gods children can be totally and finally lost as Dauids words seeme to imply.

Graces of God dou­ble.For the cleare answer of this que­stion, wee must know that the gifts of GODS Spirit bee first tempora­rie for this life; or else spirituall for the life to come: now of the former there is no question but the tempo­rary gifts of the Spirit may bee lost vtterly.

Againe, the spirituall giftes and vertues of the spirit be of two sorts, some common to the elect and re­probate, some proper and peculiar to Gods Elect and chosen children: now concerning the common giftes of Gods Spirit which be common to the wicked, aswell as the godly, to heare the word, to preach the word, and to do such like things they may be lost.

Thirdly, the gifts of GODS spirit [Page 383]are such as eyther are essentiall to faith, and without which, faith can­not be, or else the effects and fruits of faith, which are not of the essence of faith, such gifts of the Spirit as be not of the essence of faith nor abso­lute necessary to eternall life, the Lord doth somtimes take away for a time, as namely the purity of a good conscience, that that inward peace which doth company it, the sense & feeling of Gods loue in Christ, and his especiall fauour, cheerefulnes of spirit in prayer, hearing, and such holy dueties, ioy in the holy-Ghost, patience the gift of prayer, and such like, because the loue of GOD and the saluation of the faithfull may stand without these for a time.

But to speake of the sauing gra­ces of Gods sanctified spirit, as faith in Gods promises, hope of eternall life, affiance in Gods mercie in Iesus Christ, loue of G OD his word and children, these graces can neuer be lost wholely: true it is they may bee weakned and lessened, and somtime [...] [Page 384]seeme to bee lost for the time: but yet certaine it is they can not bee wholy and finally lost, they may be as the Sun vnder a cloud, and as fire raked vp in the ashes, or as the trees in winter, but they can not be extin­guished, lost, and taken cleane away: but as the Sunne shines cleare, the cloudes being scattered: and the fire giues light and heate being stirred: so faith, hope, affiance, ioy, comfort, peace of conscience, and feeling of GODS loue, are renued and shew themselues cleare againe.

Ʋse. 1 Seeing that the sauing graces of Gods holy and sanctified Spirit can­not totally and finally be lost,Comfort to the godly that grace can not be lost this is matter of endlesse comfort to euerie true child of God in the time of tēp­tation and grieuous triall: for if euer thou foundest and feltest in thy hart true faith in IESVS CHRIST, sound repentance, hope of eternall life, loue of God: howsoeuer these may bee much weakened, and for a time in thy sence and feeling seeme be lost, yet they can neuer be taken [Page 385]away: yea, if thou dost carefully at­tend the meanes, as namely, the sin­cere preaching of the word, admini­stration of the Sacraments, continu­all, humble and earnest prayer, the Lord will reuiue them and renue them againe.

Vse 2 This must serue to direct vs how to iudge of them, who fall somtimes into pangs of dispaire, vttering words of desperation, that they are damned persons and reprobates, and cry out of themselues: truely if euer we saw in them the sound worke of grace and true repentance, delight in the word, care to leade a godly life, loue to Gods children, &c. Wee are in charitie to hope the best of them: to thinke that they belong to God: and that they speake they know not what of themselues, for they speake according to their present sence and feeling, whenas indeede in time of temptation & trouble of minde they be like a man that is sicke of an ague, he can rellish no meate, euery thing seemes bitter vnto him, because his [Page 386]mouth is out of temper, but when he comes to health hee iudgeth other­wise: euen so these poore distressed soules in their trouble and affliction they speake they know not what, not as their estate is in truth, but as they thinke it to be, according to their present sence and feeling.

Vse 3 Hence we see what to answer to that obiection, that many men who haue made a faire profession of the truth had excellent giftes, and yet haue fallen cleane away; so Hebr. 6. A man may be inlightned, tasted of the heauenly gift, were partakers of the holy Ghost, tasted of the word of God, and of the powers of the world to come: such men notwithstanding may fal away, and that finally.

I answere, that there is nothing spoken there of the true worke of grace and sanctification, of sauing faith, sound repentance, hearty obe­dience, and a new life: but onely of such common giftes as may befall a reprobate, and therefore Saint Iohn shewes the cause why they fall a­way; [Page 387]namely, they were neuer true and liuely members of the Church, or of Iesus Christ: neuer truly en­graffed into his mysticall body,Ioh. 2.19. they had knowledge, and were inlight­ned, tasted of the heauenly gifts, and graces of Gods Spirit, and had some glimmering of the ioys of the life to come, which the childe of GOD in­ioyes: but the sound worke of grace, a renued heart, faith, repentance, o­bedience, and a sanctified life was e­uer wanting, they were but hypo­crites, They went out from vs, but they were not of vs: Mat. 7.21, 22. for if they had beene of vs, they would haue continued with vs.

And therefore it behoueth vs all to take heed that we content not our selues with the common giftes and graces of the holy Ghost: which a reprobate may haue, for it is certaine most excellent gifts will not auaile a man to saluation, vnlesse there be the true worke of grace, sauing faith, sound repentance, and heartie obe­dience.

[Restore me to the ioy of thy salua­tion.]

No ioy can com­fort mans soule, but the ioy of Gods sal­uation.AS if he should haue said, O Lord my GOD, I acknowledge and confesse, that all the while I serued thee, and liued in thy feare, ledde a holy and godly life, and kept an vp­right heart, that I found wonderfull and exceeding ioy in the assurance of thy loue and mercy in Christ for [Page 390]my saluation: but since I rebelled a­gainst thee, and wilfully brake thy holy Commandements, I haue de­priued my soule of that heauenlie comfort and consolation, and felt errours and griefe, feares and cares, and exceeding vexation. Now mer­cifull GOD, I humbly intreate thee to restore me againe to that ioy and comfort, to assure me of thy loue and fauour, that thou art graciously re­conciled vnto me, that I may receiue my former comfort: And not onelie that, but because I see how weake I am, & haue no power to stand with­out thy help and grace, I humbly in­treat thee to stay and strengthen me, to stablish thy grace in me, and so to vphold me in thy obedience, that I may freely and heartily obey thee all my dayes.

Doctr. 1 The childe of God truely called, iustified,Fruit of sinne de­scribed. Note. and sanctified by GOD spi­rit, if he once fall against GOD, and prouoke him to anger by wilfull dis­obedience, doth feele exceeding griefe and sorrow of heart, great [Page 391]griefe and trouble of minde, feares and cares lest the Lord should reiect him: so that there is an hell in his poore soule and wounded consci­ence till hee be againe reconciled to GOD by faith and true repentance. So long as Dauid walked with God in vprightnesse of his heart, hee had exceeding ioy and comfort in the Lord his GOD, was assured of his loue for pardon of his sinnes, and eternall saluation: but when he fell to adultery and murder, and so re­belled against God, it is wonderfull to see into what a gulfe of misery he plunged himselfe, what feares and cares, what doubts and troubles did vex his soule, and wounded consci­ence. Euen so it is with all the god­ly, while they liue in the feare of God, serue and please him, and keep an vpright heart before the Lord, leade a godly and christian life, they feele & find in themselues exceeding ioy and wonderfull comfort, with assurance of Gods loue in Christ for their saluation: but if as any time [Page 392]they breake out to sinne, and rebell against God by wilfull disobedience, then they shall finde an hell in their consciences: troubles, feares, and cares for the time. Who can tell what feares and cares Peter felt?Luke 23. in what griefe and sorrow of heart hee was in, when cowardly he denied his Lord and Master? It cost him many a bitter teare. The reason of this do­ctrine is, because all peace and com­fort to a poore soule, springs from the sence and comfortable feeling of Gods loue in CHRIST IESVS for the pardon of sinne and eternall sal­uation: and therefore when that is lost, alas! what peace or comfort can they haue? Secondly, they do by such wilfull sin and disobedience grieue the spirit, and make the holy-Ghost sad within them: and so doe what they can to expell the Spirit of God in them. Now where the Spirit of God is made sad and grieued, how can there be any true ioy?

Vse. Seeing there is such sweete com­fort in a godlie and Christian life, [Page 393]while we walke with GOD, and serue and please him in spirit and truth: and when men sinne and rebell against God, they pull downe vpon their heads such wofull misery, troubles, and cares, how should this make euery man exceeding carefull of sinne, which brings such woe­full miseries and iudgements vnto our own soules, such torments feares and cares?

[To the ioy of thy saluation.]

AS if hee should haue said, ô Lord my God, when thou diddest assure mee of thy loue and fauour for the pardon of my sinnes, and eternall saluation, I had excee­ding ioy therein. Now I doe hum­bly intreate thee to restore it to mee againe.

Doctr. 2 Fauour of God is a Christians chiefest ioy.Hence marke what is the thing the childe of God doth most desire and craue at Gods hands, and wherein they do most reioyce: namely, in the [Page 394]fauour of GOD, and assurance of Gods loue in Christ Iesus, that they know that God is graciously recon­ciled vnto them, that they be in his fauour, and shall neuer perish, but shall euerlastingly bee saued. Da­uid was a King and wanted no tem­porall commodity, comfort, or de­light whatsoeuer, wherein worldly men reioyce, but Dauid now concei­ued no kinde of ioy at all in these things to bee out of Gods fauour: And therefore prayes vnto God for the feeling of the true ioy, and that is of His Saluation, and that will mi­nister vnto him matter of true reioy­cing indeed; But alas most men be­ing carnall, desire riches, honour, pleasure,Psal. 4.6.7. But Lord let me see thy lo­uing countenance, thy fauour and grace, and that shall do me more good and comfort then all the things in the world. The poore Publican begges for this; Lord be mercifull to me a sin­ner. So Paul professeth of himselfe,Luke 8. Phil. 3.7.8. that he esteemed all things but dung in comparison of CHRIST IESVS, [Page 395]and the fauour of God in him: And the reason is plaine, because if a man had all the world, and wanted the loue and fauour of GOD, was in his displeasure,Mat. 16.26 and vnder the curse of God, what good could it do him? Euen as if a Subiect should haue ten thousand pounds, and yet the King cannot abide him, but seeke his death. And therefore the childe of God if hee were asked what is the thing hee desires most in all the world, would answer, Mercy, and the loue of GOD in IESVS CHRIST: hee would despise honours, lands,Psal. 32.1.2 liuings, gold, siluer, pleasures, and delights, and preferre one dramme of mercy, and the least drop of Christs blood for saluation, before all the world.

Vse 1 This may serue to reproue thou­sands in the world, carnall men and women, so they haue the world at will, and may lieu at ease, eate, drink and bee merry; they feele no want of Gods mercy, no need of Christs bloud: they esteeme not Gods fa­uour [Page 396]and loue, desire not reconclia­tion, but say: Who will shew vs any good? Well, diddest thou neuer feele the want of GODS mercy, no hungring and thirsting after IESVS CHRIST and his righteousnesse, it is manifest thou dost not belong to GOD, thou waste neuer yet truely humbled.

Vse. 2 Let this Doctrine admonish vs to labour with our heartes, to bee affected with this: namely to esteeme more of GODS loue and fa­uour, and assurance of his mercy, then all the world, let vs desire it more, let vs reioyce more in it: so as if the question should bee asked, what is the thing that thou doest most desire and affect, and what thou dost most delight and reioyce in of all the things in the world, wee may be able in truth to answere and say with feeling and comfort, I de­sire nothing more vnder Heauen, then the mercy of GOD in IESVS CHRIST, to be in his fauour, to be reconciled vnto his Maiesty, and [Page 397]with Paul to esteeme all things but dung in comparison of that. And till this be in vs in some measure, we can neuer finde true comfort to our soules, and bee assured that we haue true sauing-faith in Christ: For this is a certaine fruite and note of an humble and beleeuing heart, to hun­ger and thirst after Gods mercy in Christ, and to esteeme more highly of the least drop of Christ his pre­cious Bloud for our saluation, then of all the world if it were offered vn­to vs.

Vse 3 Wee must labour to manifest this our earnest desire and great account of Gods mercy, by vsing all blessed meanes to attaine vnto it: wee must repent, and bewaile our sinnes, leaue and forsake them: wee must embrace Iesus Christ, by faith, and cry with teares vnto GOD for mer­cy, Knocke, Seeke, Aske; Math. 7.7. Acts 13.20. And let vs doe as the men of Tyrus and Sy­don, when Herod tooke a pitch against them, and intended to warre against them, they came all with [Page 398]one accord, and besought Blastus, the Kings Chamberlaine to haue peace. So let vs go vnto IESVS CHRIST the Peace-maker, desire him to speake to GOD the Father for vs, that there may bee an euerlasting peace.

Doctr. 3 When Dauid prayeth that God would restore vnto him,State of Gods chil­dren not alwaies alike. The ioy of his Saluation, & those sweet comforts he was wont to feele and finde in Gods mercy, and feeling of his loue in Christ, wee learne that the state of Gods children is not alwaies alike, full of ioy, comfort, and gladnesse, but sometimes full of griefe, misery, cares, and trouble: For the dearest children of God, who are replenish­ed with the greatest measure of ioy and comfort in the feeling and assu­rance of Gods loue in Christ; when as the Lord leaues them to fall into some sin against knowledge & con­science, they shall finde, not onely a great decay, but an vtter losse of ioy and comfort for the time. Thus it was with Dauid, who though he was [Page 399]a man after Gods own heart, enrich­ed with great blessings, and spiritu­all mercies, most deerely beloued of God, sanctified in great measure; yet now hauing fallen into these two fil­thy sinnes of Adultery and Murder, see how he if perplexed, in great di­stresse, and trouble of minde: and now the feeling of Gods mercy, and ioy in Gods Spirit, seemed to bee cleane lost. So it was in Peter, Luke 23. and so it is in euery childe of God. Didst thou euer sinne against knowledge and conscience, since thou wast con­uerted? thou shalt finde then a won­derfull deadnesse of heart, trouble of minde, and feeling of Gods an­ger, with the losse of comfort for a time.

Vse. 1 Seeing sinnes against knowledge and conscience, wound the soule exceedingly, and depriue vs of the peace, and comfort, and ioy of GODS Spirit, and bring terrours, feares, and gripings with them: Let vs, as to auoid all sinne, so espe­cially auoid sinne against know­ledge [Page 400]and conscience; and labour in all things, in all places, and at all times, to liue and walke so vp­right with GOD, that thou neuer wound thy conscience, though thou mightest get the greatest gaine, ho­nour, or pleasure: yet if it bee sinne, and that against knowledge and conscience abhorre it, and commit it not, if thou louest thy owne soule: for if sinnes of ignorance shall not escape punishment, vnlesse men re­pent, much more sinnes against knowledge and conscience: for these prouoke the Lord exceeding­ly to turne away his fauour from vs, draw downe his iudgements vpon vs: wound the conscience, depriue vs of the feeling of Gods loue and fauour 1, bring trouble of minde and a wounded conscience: oh then would you inioy this great blessing of peace of conscience, which is a continuall feast! would you be loath to loose the feeling of GODS loue and comfort of Gods spirit! auoid all sinne, but especially presump­tuous [Page 401]sinnes against knowledge and conscience, they wound especially and depriue vs of peace of consci­ence.

Vse. 2 If the Lord doe at any time leaue vs to sinne, euen presumptuous sinnes against knowledge and con­science, which is a fearefull thing: yet let vs not despaire vtterly of Gods mercy, but seeke to renew the fee­ling of Gods loue againe, intreate the Lord to restore vnto vs the ioy of his saluation: and that wee may obtaine the fauour of God againe, and renew the feeling of his loue: let vs renew our repentance, bewaile our grieuous and heynous sinnes, seeke earnestly for grace and par­don, and giue the Lord no rest at all, till wee finde and feele him, to bee reconciled vnto vs in IESVS CHRIST.

Doctr. 4 Marke what was the speciall thing wherein Dauid this holy ser­uant of GOD did reioyce,Pardon of sinne the soundest ioy. not in gold or siluer, not pleasures and carnall delights, not in lands, and [Page 402]liuings, not in a Kingdome: but in the saluation of GOD, in his loue, in pardon of his sinnes, and saluation of his soule: So as hence wee learne that there is no true ioy in any other thing in the world, but onely in the mercy of God, and the saluation of our soules.Phil. 3.8. Luk. 10.20

And indeed what other ioy can there bee, for though the Lord should giue vs all things which hee hath made, aboundance of the things of this life; yea, though with Dauid wee might command a king­dome, yet vnlesse with all wee haue this comfort that wee are at peace with God, and haue our sinnes par­doned, (alas) they would all proue vnto vs as Iobs friends; Miserable Comforters: But poore soules many know no other ioy but such as arises from temporall things, gold, siluer, &c. wherein they differ not from beasts, which haue their delight, as well as they, in those things which are agreeable to their na­ture.

Ʋse 1 Seeing Dauid places all his ioy and spirituall reioycing in the salua­tion of God, that is in the pardon of his sinnes, in feeling of GODS loue, and in the saluation of his soule, therefore it shewes, that there is no other cause of sound ioy but in this alone; so that if we haue this, wee haue cause to reioyce and bee glad; but if this be wanting, either wee had neuer the feeling of GODS loue, nor assurance of saluation, or else haue lost it, and therefore should vse all blessed meanes to attaine vn­to it againe, for we cannot haue one dramme of sauing comfort and true ioy, but onely in the fauour of God, and the assurance of his loue for our saluation.

Ʋse 2 This shewes that all the ioy of wicked men in their sports and pa­stimes is no true and solid ioy, but a carnall ioy, a swinish ioy: for how can the heart of that man or woman reioyce, which knowes not whe­ther God loues them or hates them, whether they shall be saued or dam­ned, [Page 404]what ioy can they haue? it is madnesse rather then ioy and mirth▪ Dauid saith, that wicked men ioy in their Corne, Wine, and Oile, Psal. 4.7. outward and worldly things: but hee desires the louing countenance of the Lord his fauour and grace, which shall make him to ioy more then all they in their vanities: and then hee will lye downe in rest, and peace, and safety: whereas the ioy of wicked men, it is gone in a moment, vtterly lost and past recouery for euer.

[And stablish mee with thy free Spirit.]

2 THis second part of the verse containes a praiervnto the Lord for a new mercy:Part of the varse. namely, the blessed grace of corroboration; to bee strengthened in grace and obedi­ence and kept from sin by the grace and spirit of God in time to come: As if he should haue said, O Lord my [Page 405]God I doe not onely the pardon of my sinnes past, which are many and great: but I doe humbly intreate thy Maiesty to giue mee power, and to strengthen mee against the like euils in time to come, for I know my weakenesse and the wickednesse of my heart to bee prone to all sinne by nature:Note. and if thou shouldest pardon my sinnes past, and not keepe mee from sinne in time to come, I should easily marre all, and runne head-long into all sinne, and therefore I beseech thy Maiesty sta­blish and strengthen mee with grace from thy spirit, that I may serue and please thee all my daies, with a wil­ling and ready heart.

[Stablish mee:]

THe word signifies properly, to vnderprop and shore vp some­thing that is weake, declining, and ready to fall.

Doctrine. Hence learne, that euen the best of [Page 406]Gods children, that haue the greatest graces,Man weak being left to him­selfe. and be strengthened in faith, yet if they bee left vnto themselues, alas! they be as weake as water, they be not able to stand against the least assault and temptation of the deuill. This Dauid felt and found in him­selfe,Ex. 15 24. Ier. 13.23. Psal. 78.40. Exod. 9.27. Iudg. 3.12. Mat. 12.45 Heb. 6. and confesseth his weakenesse, and desires the Lord to establish and vphold him, to shore him vp by the grace of his holy Spirit. Peter who seemed to bee a valiant champion, and defied his enemies, and vowed he would rather die then deny his Lord and Maister CHRIST IESVS, yet being left to himselfe, how fouly did he fall, and cowardly deny him three times in one houre at the voice of a little girle; so all the fals and in­firmities of Gods children, though neuer so, wise as Salomon, strong as Sampson, righteous as Lot, holy as Dauid, doth proue this to bee true: And Paul though hee was a blessed vessell of mercy, greatly enlightned and sanctified, cryes out: O wretched man that I am; Rom. 7.24. and feares the great [Page 407]corruptions of his heart: The childe of GOD may bee compared to a staffe in a mans hand, so long as thou dost stay it and hold it, it will stand vpright, but pull away your hand and downe it will of it selfe: Euen so do wee stand, while the Lord do stay vs and vphold vs, but if hee take away his hand and leaue vs, downe we go: wee bee like a little infant that is in the nurses hand, so long as she holds it, it will go, and moue, and stand, but if shee pull away her hand it fals, and takes a knocke: As GOD alone is the Author of all grace, and first Fountaine of all mercy, he alone can turne the heart, worke faith, repen­tance, and obedience, for it is GOD alone that must giue the second grace, namely corroboration, conti­nuance in grace, or grace to conti­nue in faith and obedience.

Ʋse 1 This confutes the doctrine of the Papists, which hold that a man ha­uing grace from God to beleeue and repent can merite at GODS hands; grace to continue, that God should [Page 408] ex condigno, giue him grace to con­tinue, and that a man being once iust can make himselfe more iust, but Da­uid doth heare confesse that all is of GOD.

Ʋse. 2 This serues to reproue them who trust too much to their owne po­wer and goodnesse, relye vpon their owne wisedome, knowledge, vertue, and strength, when once they get a little knowledge and taste in the word, oh they think themselues sure and well, they feare no danger, they defie the deuill: so long as they say their prayers and serue God well they hope God will keepe them, and so are secure and carelesse:Psal. 30.6. but of all men these be in greatest danger that least feare danger;1. Cor. 10.12. looke on Peter he was neuer more weake then when he thought himselfe most strong: I said I shall neuer bee moued: But thou tur­ned [...]t away thy f [...]ce and I was sore trou­bled. Pride goes before the fall.

Vse 3 How should this make euery man to feare himselfe; to suspect his owne weakenes, Blessed is the man that feares [Page 409]alwayes, but he that burdeneth his heart shall fall into destruction or euill, where Salomon sheweth that that man that doth feare himselfe and his owne weakenesse is happy: but hee that is secure and trusts in himselfe, shall certainely fall into euill: the secure sinner that feares no danger is the greatest sinner. And therfore know­ing our owne weakenesse, how vn­able wee are to stand of our s [...]lues, it must make vs r [...]lie vpon the Lord, pray vnto him, that he would vphold vs in integritie, faith, obedience, and true rep [...]ntance; for if Dauid, Peter, &c. did fall, whither shall we fall, if the Lord doe but a little leaue vs to our selues?

[Then shall I teach]

THat is,Sense. after I shall finde, and feele thy mercy bestowed vpon mee, I will like a vessell of mercie, draw it out to the good of others. I will, that is, I that haue fallen, and [Page 411]sinned so grieuously, and transgres­sed thy commandements, will teach and publish how merciful, good and gracious thou hast beene to me, and to my soule, and will speake out of the sence and feeling of mine owne conscience.

[Thy wayes,]

BY the wayes of GOD heere is meant that course and manner of dealing which the Lord taketh with sinners when they doe truely repent; namely, that he is most rea­die and willing to embrace them, and shew mercie vnto them, when they shall acknowledge and confesse their sinnes, bewaile them, beg the pardon of them, and seeke to him for mercie.

Doctr. 1 The good­nes of God towardes our selues must bee made knowen.Seeing Dauid doth here professe, that if God shall deale thus graciou­sly with him, that when he will be a proclaimer of the same mercie to o­thers: We learne that it is the duety [Page 412]of euerie one to shew vnto others what GOD hath done for his soule, when God is good and gracious vn­to vs, wee must be still ready to ac­knowledge the same vnto others, thereby to draw them on likewise to a liking of the truth, and to seeke for the same fauor and grace at Gods hands, Matth. 5.16. Let your light so shine before men, that they seeing your good workes, may glorifie your Father whch is in Heauen. Thus the Spirit of GOD in the Scriptures remembreth the righteousnesse of Noah, the faith and obedience of Abraham, the pa­tience of Iob, the chastitie of Ioseph, the meekenesse of Moses. And Christ himselfe doth testifie of the graces of God that shined in Iohn Baptist, That hee was a burning and a shining light, Iohn 5. Thus the Apostle Pe­ter teacheth 1. Pet. 2. Haue your con­uersation honest amongest the Gentiles, that they which speake euill of you as of euill doers, may by your good woorkes which they shall see, glorifie GOD in the day of visitation, 1. Corinthians chapter [Page 413]9. vers. 11, 12. 2. Corinthians 8.1.2. Rom. 4.22.23.

Ʋse 1 We learne hence, euer to be rea­die die to make knowne vnto others, what God hath done for our selues, if so they may further Religion or prouoke others to godlines, or bring glory to God. God is not ashamed of vs to be called our God, and to do vs good; let vs then neuer be asha­med to acknowledge his loue to vs, for it were a foolish modesty in vs to conceale those things which should be vttered. There was a time indeed when Christ would not haue him­selfe or his works knowne; but that was when that knowledge might hinder him and his preaching. But, Matth. 10.27. hee commanded his Apostles to speake that in the light, which hee had tolde them in darke­nes: And to preach that in the house toppes, which he had tolde them in the eare; for now would CHRIST haue himselfe published abroad: and thus wee see how to behaue our selues in respect of Gods gifts, wee [Page 414]must not bee ashamed to confesse them, but deface them.

Doctr. 2 Seeing Dauid here professe vnto the Lord,Thanke­fulnes re­quired. that he wil not be vnmind­full and vnthankefull for his mercie shewed vnto him, but will, to the vttermost of his power, praise God for it, and shew his thankefulnesse, in drawing others to God. Hence we learne, that it is the duetie of all the childrē of God, that they should labour with their owne soules, to be thankefull vnto God for euery bles­sing hee bestowes vpon them, to be mindfull of it, to praise God for it, and to shew it in doing good to o­thers: It is all the Lord lookes for at our hands, to acknowledge his loue and kindenesse, to be thankefull for it; and when we shalbe truly thanke­full for a benefite receiued, it is an excellent meanes to moue the Lord to bestow a new blessing vpon vs: as we see, if a poore man shal receiue a small fauour at our hands, and shal be thankefull for it,Phil. 4.4. Exo. 18.10 we will say he is worthy to haue a good turne, it is [Page 415]well bestowed,Psa. 126.1. Gen. 14 19 Psa. 32.21. Psal. 33.1. I see he is thankefull for it: So when the Lord bestoweth a benefit vpon a man, and sees hee is thankefull for it, and speakes of it to the honour of God, the Lord is mo­ued thereby to bestow an other: but he that is vnthankefull for the old, is not worthy to receiue a new.

Vse 1 Hast thou receiued anie speciall fauour, blessing, or benefit of God, know it is thy duety to be thankfull for it, to acknowledge it, to speake of it, and to praise God for it. Reioyce yee righteous in the Lord, for it becomes vpright men to be thankefull. Psal. 33.1. It is a comely and most fit thing; and Dauid cals vpon his soule oft-times to per­forme this duty; Praise thou the Lord, O my soule, Psa. 103.2. & all that is within me praise his holy name: prayse thou the Lord, O my soule, and forget not all his benefits.

And aboue all other mercies, let vs blesse God for his loue in Christ, for the pardon of our sinnes, as Da­uid doth heere, and Psalme 103. For­get not all his benefites, who gaue thee pardon of thy sinnes: and forgaue thee [Page 416]all t [...]in [...] iniqui [...]ies: And therefore let vs remember this duetie, and thinke more seriously of GODS blessings and benefits bestowed vpon vs: the greatnesse of them, and number, and continuance of them; and so la­bour in some measure, to be thanke­full vnto GOD: and especially for the pardon of our sinnes in Christ Iesus, and withall, let vs shew it in doing what good wee can vnto o­thers.

Vse 2 Let vs shunne that foule sinne of vnthankefulnesse, to forget Gods blessings, and passe ouer his mercies; let vs not bee like the nine leapers, who not one of them returned to praise God; only the poore Samati­tan, finding himselfe cleansed, came to blesse God for it: so let vs take heede that wee be not found in that number, who forget GODS fa­uours: the Lord hath beene good vnto vs, washed and cleansed our soules in CHRISTS bloud; let vs returne vnto GOD, let vs confesse it to his glorie; and with Dauid call [Page 417]on our soules not to forget his bene­fites.

It is a note of an vnthankfull hart to obtaine a benefit, and not to ac­knowledge it; praise is comely, and well becommeth the Saints of God: The want whereof taketh away the comfort and sweete fruit of GODS blessing from vs. It is a great offence to be vnthankefull vnto men, but farre greater to God, in whom wee liue, moue, and haue our being. And therefore let vs learne, that whenso­euer wee haue obtained any fauour or blessing at GODS hands, be it concerning this life, or the life to come. Let vs returne the calues of our lippes vnto him; and let vs ne­uer shew our selues more readie to aske, Then we are willing to praise the Lord when he hath granted the requests of our lippes.

Doctr. 3 It is a speciall fruit of faith and true repentance,Fruite of Faith to seeke the good of others. to conuey grace vnto others, to shew what God hath done for our soules, and to draw out the blessings which God hath [Page 418]bestowed vpon vs, to the good and benefit of others. The Prophet Da­uid calleth all men vnto him, and maketh his speech; Come (saith he) I will shew you what God hath done for my Soule: Psa. 66.16 and the Elect are called vessells of Mercie, because they be­ing themselues filled with the mer­cie of GOD, they should draw out the same, as good liquor, for the comfort of others.Psal. 116. Galat. 3. 2. Cor. 1.4. Esa. 38.19 Luk. 22.23 Saint Paul saith; God had mercie on him, that hee might shew mercie vnto others. The child of God is not like vnto churlish Nabal, to say; Euery man for himselfe, and keepe all for themselues; but they be pittifull and bountifull; yea, and (to their power) helpefull vnto o­thers.

Ʋse. 1 This may serue to comfort those who haue beene carefull for the per­formance of this duety, that haue beene carefull to make others parta­kers of the same comforts they haue reaped themselues. It is a blessed thing indeede when men haue ende­uoured to their power to benefite o­thers, [Page 419]to exhort them, to admonish them, to comfort them, and in all things to haue sought their good. O what a wonderfull consolation and comfort shall this bee vnto vs when wee leaue this world, and goe the way of all flesh, to remember wee haue sought the good of others, Da­niel 13. ve. 3: They that turne many to righteousnesse shall shine as the Starres in the firmament, Luke 12.43. Blessed is that seruant when his Master commeth shall finde so doing: We shall finde more comfort of heart, and ioy of conscience, when wee depart this life, that we haue beene faithfull in that little committed to our trust, & made others partakers of it, then if we had great aboundance of earthly blessings.

Vse. 2, This may serue to reprooue that common conceit in mens mindes, that so long as they doe well them­selues, they neede not care how o­thers doe, whether they sincke or swimme; and therefore they keepe all to themselues, neuer seeke to be­nefite [Page 420]others, like a couetous and foolish Nabal, part not with a bitte to Dauid: so these keepe all for themselues, by no meanes seeke to draw out the graces of God for the good of others: but it is impossible for anie Christian man or woman, who hath tasted truely of the mercie of GOD for his comfort, and the worke of grace; but hee must com­municate the same to the good of o­thers; and indeed they are neuer so profitable as then: as we see spices, though neuer so sweete, are not prófitable vntill they be rubbed and chafed: and therefore let vs remem­ber to practise this duety to helpe o­thers, and to teach them, and com­municate our knowledge,Esa 38.19. comfort, experience, and iudgement to the good of others.

Doctr. 4 When Dauid saith hee will teach,What do­ctrines Ministers ought to teach. not his owne waies, but Gods waies; namely, how the Lord dealeth with penitent sinners, wee learne what is that the Ministers of the Word ought especially teach to poore sin­ners; [Page 421]namely, The wayes of GOD, that is, how God deales with poore sinners; namely, that hee is most willing to imbrace them, and to par­don their sinnes, if they will vnfei­nedly repent. Christ was exceeding plentifull in this kinde of teaching,Matt. 11.28 howsoeuer hee did sometimes pro­nounce iudgements to impenitent sinners, yet it was his vsuall course to preach Gods infinite mercie to all such as would repent,Rom. 12.1 2. Corint. 5.18.19. to inuite them, and allure them to turne to God.

Ʋse 1 Well then, this may direct all such as the Lord hath called to preach his Word, to take this course, that howsoeuer they may and must pro­nounce GODS iudgements against impenitent sinners, yet they must preach Gods infinit mercy in Christ to all that will repent, and shew how ready the Lord is to shew mer­cie to them that confesse and ac­knowledge their sinnes, be weary of them, and desire pardon: for sure it is, that if there bee any spake of [Page 422]grace in mens hearts,Reuel. 3. Luke 15. when they shall heare of Gods aboundant mer­cy in Christ, that the Lord standeth at the doore and knocke, that the Lord is like the Father of the Pro­digall childe, will meete vs in the mid-way. It must needes, if there be not a heart of steele, make our bo­wels erne, and for shame to seek vn­to the Lord.

And it was Paules manner to in­treate men that they would bee re­conciled to God, to beseech them in his name, with loue and kindenesse, with teares and prayers, to pray them, to intreate them, to beseech his hearers: and we shall finde, that churlish, rough, and harsh dealing, great words, and thundering spea­ches, be not alwayes the best to win mens Soules: But when wee shall with a milde and louing spirit intreat men, and beseech them to repent & turne to God, it must needes affect them.

Vse 2 It must stirre the hearers vp to a most carefull and attentiue hearing [Page 423]and listening to the word of GOD: For a man can not know the wayes of God by nature: No, by nature wee conceiue of GOD as a terrible Iudge, and angrie GOD, and flie from him, as Adam did: and there­fore wee had need to haue the word of GOD taught vnto vs, and be in­structed in the wayes of God, how the Lord God hath shewed mercie vnto great sinners, and will to vs, if wee can repent, and seeke vnto him: For the Lord must draw vs by his mercie, else we can not come at him.

[To the wicked: and sinners shall be conuerted vnto thee.]

Doctr. 5 THat is, impenitent sinners,ignorant are to bee taught the waies of God. that liue in sinne, without repen­tance. Hence marke who had need to be taught in the wayes of GOD: namely, poore sinners, that liue and lie in sin, euen the lost sheep of the house of Israel;Math. 1 [...]. such as sit in darknesse, [Page 424]and in the shadow of death, such as neuer heard of GOD, of faith, repentance, &c. such poore Soules had neede to be taught the wayes of God.

Vse 1 This may admonish all those that be set ouer Gods people, magistrates & such as haue power in their hands to prouide that such poore ignorant people as want the meanes, may bee taught the wayes of God. For as S. Paul saith,Ro. 10.14. Pro. 29.18 Marke 14. How shall they call on him, on whom they haue not beleeued? How shall they beleeue on him, of whom they haue not heard? How shall they heare without a Preacher? And, where pro­phecying failes, the people perish. And it is said of our Sauior CHRIST, that when hee saw the people, as poore sheepe, hauing no sheepeheard, hee had compassion on them, and his bo­wells erned towards them. Oh that the bowels of all such as haue charge to looke vnto it, might erne for the poore soules of the land, to prouide for them the bread of life.

Vse 2 The cause why men liue in sinne, [Page 425]bee so vile, wicked, and vncleane, is, because they bee not taught the word and wayes of GOD, it could not bee if they were taught and in­structed, that they should be so vile and wicked, so ignorant, prophane, irreligious, and superstitious: but where visions failes, the people must needs perish.

And therefore those that seeke to take away Teaching and Preaching of the Word of GOD, of what Spirits are they? Dauid hee thinkes it the onely way to bring men to God, to conuer poore sinners: and there­fore to take it away, to roote out the Ministery of the Word, and meanes of saluation, what is it else but to cast away the soules of the people? to famish them, to pine them, and to starue them. And therefore let vs pray to GOD with CHRIST, that the Lord of the haruest would send forth Labourers into his Har­uest.Math. 9.

2 The second part of the verse shews the fruite of this duty,Part of the verse. that Dauid [Page 426]will performe: namely, that heere­by, by his doctrine, and by his exam­ple, many a poore sinner shal be con­uerted vnto God.

Doctr. 1 In that Dauid here promiseth to himselfe this vse and fruite, that hee shall bee by his Preaching and ex­ample,Conuersi­on of a sin­ner is Gods worke. a meanes to bring others to God. Hence wee may learne a graci­ous comfort for all godly Ministers of the word, who labour both by life and doctrine to win others; that if they shall bee painefull in teaching, and carefull to liue a godly life, they shall certainely finde the blessing of God vpon their labours, to the con­uerting of sinners, and sauing of soules. If I had sent these Prophets, and if they had stood in my counsell, and declared my waies vnto my people, Ier. 23.22 then they should haue turned them from their euill waies and from the wickednesse of their inuentions.

Where the Lord shewes that all such as be the true Prophets of God, stand in his steed, teach his waies, they shall see the blessing of GOD [Page 427]vpon their labours: And the cause why men conuert not soules, is, be­cause they were neuer sent of GOD, and doe not teach Gods waies, and stand not in his steed; or else because, though they teach the truth, yet their liues be vile and wicked; they plucke downe with one hand, that they build with the other, and destroy that in life, which they teach in doctrine.

Vse. 1 Hence marke the reason why so many great and learned men of ex­cellent gifts, wit, and learning doe not conuert many soules vnto God: Because, they either teach not Gods waies, but their owne waies, their wit, eloquence, and deuices; or else, though they teach well, yet they liue ill, and so cause their doctrine to bee lesse regarded, and weaken the po­wer of it by their sinnefull life: And it pleases God in his great mercy, to vse the labours of his poore ser­uants, who dare not speake their owne word, nor seeke themselues, but Gods word, in plaine euidence [Page 428]and simplicity, and liue according to their teaching, the Lord doth bless their labours for the conuer­sion of sinners, and sauing of poore soules.

Vse. 2 It might admonish all those, who either teach their owne waies by painted cloquence, toyes, or tales; or else though they teach the truth, that they ioine with it a godly life, else they may teach long enough ere they do any good; and if they would conuert sinners, let them first bee conuerted, When thou art conuerted strengthen thy brethren; Luke 22. And let no such carelesse Ministers wonder that GOD giues no blessing to their labours, seeing they faile either in teaching GODS waies truely and plainely, or else in life they liue wic­kedly and of­fensiue.

[Deliuer mee from bloud.]

THat is, from the punishment which is due vnto me, for shed­ding the innocent bloud of Vrias and the rest, which were slaine with him.

Doctr. 1 We must obserue that which hath beene taught before; namely, that Dauid prayed often and earnestly vn­to God for the pardon of his sins,The hey­nousnesse of the sin of murder. he could not at one or two petitions ob­taine it, but is faine to pray againe, & againe for pardon: Hence we learne that murder and shedding of inno­cent bloud is a most horrible sinne; and he that is guilty of bloud it will wound his conscience, it will make him to quake and tremble at GODS vengeance, which pursues him vn­lesse hee repent, as in Cain, Gen. 4. after hee had slaine his brother, and the Lord had brought him to a sight of his cruell murder, he cries out, that his sinne is greater then could be forgi­uen, and that euery one that meetes [Page 423]him would kill [...]im, such is the con­science guilty of murder, it can finde no rest, no ease, in company, or alone, in any thing, but torment of con­science till GOD giue grace to re­pent.

Neither may wee thinke that this guilt and terrour of conscience commeth through the guiltinesse of the Law, shame of the world, or feare of punishment; for let a sinner haue security giuen him from all Law, and freedome from all punish­ment, yet a Murderer should neuer be quiet, his conscience would euer trouble and torment him, yea and follow him vp and downe in all pla­ces and open his owne mouth to bewray himselfe: Thus is GODS iudgement vpon them that should feare all things, who will not feare him that made all things: If a man had all the pleasures that heart could desire, yet can they giue no true comfort and contentment when the conscience is guilty of horrible sinnes: And albeit for a time the con­science [Page 443]of carnall men that neuer truly repented of their sinnes, see­meth to be at rest, yet it is as a wilde and sauage beast, which lying a sleep seemeth tame and gentle, but being raysed and roused vp flyeth in a mans face. Gen. 42.21.

Vse 1 Seeing murder and shedding of innocent bloud is so horrible a sinne, so odious and execrable, so fearefull and damnable, how should it make all men shun it, and bee affraid of it, neuer to embrue their hands in the bloud of any man, for bloud will haue bloud;Gen. 9.6. Who so sheddeth mans bloud, by man his bloud shall bee shed for in the Image of God may hee him: And this was one speciall thing which moued Dauid to intreate the Lord, not onely to pardon his blou­dy sinne of killing Ʋrias, but also that hee would not punish him, and bring his vengeance vpon him and his children after him, for shedding of his bloud. Well then abhorre this fearefull sinne of murther, for bloud will haue bloud, and will cry [Page 434]for vengeance to heauen: And heere wee are to bewaile our sinnefull times, that shedding of bloud is not punished more seuerely; wil­full murther is winked at, and made but a money matter; Yea (saith the Lord) because of oaths the land shall Mourne; Ier. 23.10. Hos. 4. so for murder it shal mourne: well, let vs beware of this foule sinne of murder, and shunne all occasions that tend to it, as hatred, desire of reuenge, quarrelling, figh­ting, &c.

Vse. 2 If it bee so heynous and horible a sinne to shed the bloud of the body, and to kill the body; if murdering of the body bee so heynous, what shall become of soule-murderers, that shed the bloud of poore soules? it is ten thousand times more grie­uous, as the soule is far more worth then the body; and if he shall perish, and is worthy to die that murders the body, how much more is he worthy to die,Ezech. 3. that sheddes the bloud not of one, but of many a poore soule? And such be all those, which either teach [Page 435]not the word of GOD at all, or teach it negligently, they be soule-murde­rers, and shall giue a feareful account for it one day.

Vse. 3 Wee see that no man though neuer so great, can go free from Gods iudg­ment for murder; Dauid was a great King, a man that was aboue all mens lawes, yet the conscience of his sin accused him, and hee could haue no rest till he had got the pardon of it: so as we see the great force of mans conscience,Esay 6.6.24. Mark. 9.44 Psal. 29.3.4.5.7. though he could escape all the iudgements of men, yet con­science wil accuse till God do cleare him, and this wee may see in many men, who being guilty of this sinne, though they haue by money or friends got pardon and freedome by the law of man, yet if God touch them for it, they can neuer haue peace, till they haue bewailed this sinne, and got the pardon from God: but some of them euen pine and languish away, and neuer looke vp all their daies, such is the conscience of murder and shedding innocent [Page 446]bloud, that hee may flye a thousand miles, he may be a great man, a king, that no man dare call him to ac­compt, yet he carries that in his bo­some which will dog him, and pursue him, neither shall hee finde rest, till hee haue repented, and bee reconci­led to GOD by the bloud of Christ Iesus.

Doctr. 2 Heere is matter of comfort for such as haue bene great and grieuous sinners,God hath mercy for such as seeke mer­cy. notorious wicked liuers, that if they can repent, be humbled, bewaile their sinnes, beg pardon, the Lord will shew them mercy: Dauid heere found fauour for the pardon of his bloudy sinnes, Adul­tery and Murder, vpon his true re­pentance: So Peter for his grieuous and heynous sinne,Luk. 8.2. and Mary Magdalene, out of whom went se­uen deuils, was saued: Lot though he committed incest with his owne daughters yet sound fauour at Gods hands, so as wee see great sinners, if they can repent, shall finde great mercy.

This is warranted from the Lords owne mouth, Esay 1.18. Though your sinnes were as crimson they shall bee made as white as snow, though they were red like scarlet they shall bee as wooll: And againe, Esay the forty foure chapter, and two and twenty­eth verse, I haue put away thy trans­gressions like a cloud, and thy sinnes as a mist, Esay 33.24. and Esay 43.25. Ier. 31.31.

Ʋse 1 Let euery one of vs listen to this doctrine; hast thou beene a notori­ous wicked liuer, a miserable sinner, a common drunkard, a filthy liuer, a most notorious blasphemer, a theefe, or robber? Hast thou hated and persecuted GODS Ministers, and his deere children, and contem­ned the blessed Gospell of IESVS CHRIST? Well, loe if thou canst truely repent, confesse thy grieuous sinne, bewaile it,Esay 1.16.18. cry to God for mer­cy and pardon of it, the Lord will shew thee mercy, so as no sinne though neuer so great can seuer thee and cut thee off from mercy, if thou [Page 438]hast grace to repent, and begge the pardon of it: And therefore though thy sins haue bene many and great, adultery, murder, &c. take heed thou dispairest not with Caine to say, my sin is greater then can bee forgiuen: but repent with Dauid, and GOD will pardon it.

Vse 2 Let no man presume heereupon to sinne, because God will pardon great sinnes, for as it is true that God will pardon great sinnes when men repent truely of them, so with­out repentance, there is no pardon of the least sinne, and if thou shalt wittingly and willingly rush into great sinnes, it is a great doubt that thou shalt neuer or hardly get out of them; hee that sinnes because GOD is mercifull, doth abuse his mercy, and then his mercy shall bee turned into iudgement: Gods mercy should lead vs to repentance, and not make vs bold to sinne.Rom. 2.4.

Doctr. 3 Seeing Dauid praies and intreates the Lord not onely to deliuer him from sinne;The pu­nishment of sinne should ter­rifie vs from sin­ning. but also from the punish­ment [Page 439]due to his sinne, that curse of God which was due to his grieuous sinnes of adultery and murther, as the Prophet told him, because hee had done this euill, The sword should neuer depart from his house, 2. Sam. 12. and his owne sonnes should defile his wiues. Wee learne in regard of GODS fearefull iudgements, plagues, and punish­ments that attend and waite vpon sinne, to bee affraid to commit sinne against GOD, for sure it is, that the curse followes sinne, and as sinne growes, so growes the curse, for the Lord is a iust GOD, and must needes punish the transgressours of his Law: And although he take not his louing kindnesse from them, neither suffer his truth to faile, yet hee will visite their trangressions with the rod, and their sinnes with scourges, as wee may see heere by the example of Dauid, of the peo­ple of Israell, Iudges the fourth chap­ter, the first and second verses: of Miriam, Numb. 12. of Salomon, Asa, Iehosaphat, Iosiah, Hezekiah, &c. If [Page 450]then wee breake his Statutes and keepe not his Commandements, when hee searcheth with lights and findeth out our sinnes, we must with Achan giue the glory to God and make confession vnto him; we must pronounce righteousnesse to belong vnto him, and vnto our selues open shame and confusion of face for euer.

Ʋse. 1 Well then, let vs remember this, if wee sinne, certainely the Lord will plague vs, and punish vs, either in our body or soule, goods, or good name, wife or children, the Lord will finde vs out, wee cannot escape his iudgement, wee cannot hide our sinne from him; if men could bee perswaded of this, oh! they would bee affraid to lie in sinne, if they thought God were a iust God to pu­nish them and plague them for their sinnes: how darest thou sinne if thou couldest bee perswaded of this, that GOD will certainely plague theee? Indeed the mercy of God should make vs loath to sinne, [Page 451]but if that will not, yet let his iustice terrifie and fright al secure and care­lesse sinners.

Vse 2 Let no man sooth himselfe to thinke hee shall escape.Deut. 14. If any man heare the curses of Gods law against sinne, and shall blesse himselfe in his heart, saying, I shall haue peace al­though I walke after the stubborne­nesse of my heart, then the Lord will not be mercifull to that man, but the wrath of the Lord, and his iealousie shall smoake against him, and hee shall bring vpon him euerie curse written in this law to root him cleane out;Note. I will visite those that bee frozen in their degrees, and say in their harts, God will neither do good nor euill; and if neither the mercy of God will moue vs, nor his iudgements make vs afraid to commit sinne, our case is fearefull and damnable.

Vse 3 Lastly, seeing God chastneth his owne children, when they offend: Then it must needes follow, that the wicked which are none of his shall not escape his reuenging hand: If [Page 442]the Lord be so seuere against sin and sinners, that hee will not spare, no not the sinnes and falles of his owne deare children, beeing of his owne houshold, and Citizens of his owne kingdome, and the members of his owne body; if the Lord do deale so sharpely with these, Oh how heauy will he lay his iudgements vpon the wicked? 1. Pet 4.17, 18. The time is come, that Iudgement must beginne at the house of God: If it first beginne with vs, what shall be the end of them, which obey not the Gospel of God? And if the Righteous scarcely be saued, where shall the wicked and sinner appeare? But God correcteth the godly in mercie, the wicked in wrath, The one as a lo­uing father, the other as a iust Iudge. O that all wicked and vngodly men would lay this to heart, and know that assured iudgement is reserued for them at the great day of the Lords generall Assises, when they shall, will they, nill they, pleade guiltie at GODS barre, where the Register Booke of all their actions, [Page 443]shall be brought forth, and they shall receiue according to their workes.

Doctr. 4 In that Dauid speakes in the plu­rall number Deliuer mee from bloud: True note of a peni­tent to aggrauate his sinne. that my most hainous, horrible and cruell sinne: hee doth not mince it or lessen it, but sets it out in his co­lours, a bloudy sin, a monstrous sin, therefore in true repentance and confession of our sinnes wee must la­bour to aggrauate them to the full, to set them out, to make them ap­peare as vile and filthy as we can: for thereby we shew our griefe and ha­tred for them.

Vse. This condemneth most men, who when they are tolde of their sinnes, doe seeke to lessen and excuse them, to make them little sinnes, or no sins if they could well; it is a signe of a naughtie heart as we see in Saul, 1. Sam. 15. who would not confesse his sinne, but ex­cused it, it shewes men are not hum­bled nor grieued, haue no hatred of it: but if we do truely see the loath­somnesse of sinne; Oh wee would aggrauate it, yea speake as badde as [Page 454]we can of it, and not excuse it in any case: the second thing in the petition is the manner of it, namely, that hee doth pray in faith and affiance of Gods mercy, for he praies vnto God and describes him to be the God of his saluation, because hee put all his affiance in Gods mercy for saluati­on, and acknowledgeth it to be the gift of God.

Doctr. 5 In that Dauid thus prayeth for the pardon of his sinnes,Faith re­quired in prayer. with faith and affiance. We learne, that if we desire to obtaine our requests, wee must pray to God with faith and affiance in Gods mercy, for at the same time, that God toucheth a poore sinner to mourne for his sins, and to repent, he giues him faith to pray to God, with affiance for pardon and saluati­on: So then wee see whatsoeuer we aske at Gods hands we must aske in faith; If any lacke wisedome, let him aske in faith and wauer not, Iam. 1.5, 6 Hebr. 11.6 for hee that wauers, can haue no hope to obtaine at Gods hand.

Whosoeuer doubteth whether [Page 455]God will grant his requests, or not, can neuer pray for any thing earnest­ly and effectually. This our Sauior teacheth, Mar. 11.24. Whatsoeuer yee desire when ye pray, Beleeue that ye shall haue it, and it shall bee done vnto you. And none can haue this assu­rance, that GOD is ready to heare them and to grant their requests, but onely the faithfull, who haue first this assurance, that their sinnes are pradoned, and that they are recon­ciled vnto God in Christ Iesus.

Ʋse 1 How should this mooue vs all to labour to get sauing faith, that so we might pray in faith, and obtaine our requests, pardon of sins, wisedome, the gifts of Gods spirit, &c. for hee that comes in vnbeliefe, can looke for no mercy at Gods hands: and therefore the prayer of many vnbe­leeuers, ignorant soules (alas) they be but babblings, and can doe no good: O then let vs labour to bee able to say, my God, giue mee this or that.

Ʋse 2 This must teach vs to moderate [Page 446]our desires and take heede we aske not any thing that is not warranted by the word, for vnles it be warran­ted by the word wee cannot haue a­nie assurance hee will heare vs: for there is no faith without the word, and therefore when wee shall aske things at our lust and pleasure, it is iust with Almightie GOD not to heare vs.

Doctr. 6 When Dauid calles the Lord,Praise of our salua­tion pro­perly be­longs to God. Ro. 6. vlt. My God, and, the God of my saluation. He acknowledgeth that saluation, par­don of his sinnes, life, and all good things come from God, and are his gracious gifts in Christ.

It is hee who at the first gaue vs life, when wee were starke dead in trespasses and sinnes. It is he againe that keepes our soules in life. If we fall, hee rayseth vs vp; when wee wander, he recalleth vs from iudge­ments past, present, and to come, hee hath, doth, and will deliuer vs; so that hee may well be called, The God of our Saluation.

Vse 1 Let vs then acknowledge this, [Page 447]that al the good things we inioy, the fauour of God, pardon of our sinnes, iustification, sanctification, redemp­tion, &c. all these are the free mer­cie and gifts of GOD in CHRIST, and then wee shall learne to depend on GOD for the comfort of this life: for if we know God hath gi­uen vs Christ, and deliuered vs from sinne, death, and hell: how then can hee deny vs the lesser things for this life?Rom. 8.32

Ʋse. 2 Seeing saluation is the gift of God, we see that the Doctrine of the Pa­pists is erronious, who teach men, that they may merite saluation and mercy at Gods hand, pardon of sin, saluation and life eternall: Dauid ac­knowledgeth it to be the free gift of God:Rom. 6. Dan. 9. Iob 42.6. Ephes. 2. and therefore let vs abhorre their doctrine, and our goodnesse, or worthinesse, and acknowledge that all wee may enjoy for saluation it is the free and vnderserued fauour of God in Christ Iesus.

Dauid hee felt now the heauie weight of Gods anger which pressed [Page 458]him downe exceedingly, and brake his heart: yet withall, hee felt the mercie of God, which made him bolde to goe to God for pardon, so that hee could call him, my GOD. Wherein we may note the difference of Gods children from infidells that haue no faith; the child of God, al­though he be touched at the quicke, with the feeling of Gods displeasure, yet he can by faith goe to his father, and make his moane vnto him: But a wicked man that hath no faith in Christ,Note. hee conceiueth nothing but GODS anger and iudgement, and therefore flies from him, and cannot giue one rap at Gods mercie seate, cannot for his life cry, My God, and my Father: but is faine to run from GOD, and so in time to dispaire as Caine and Iudas.

[And my tongue shall sing of thy righteousnesse.]

THese wordes containe in them the reason of his request, as if he [Page 459]should say: If thou shalt, O Lord, pardon my sinne, and in mercie de­liuer me from the curse and punish­ment due to me for them, my tongue shall be a Preacher and publisher of thy mercie vnto others; And my tongue shall sing of thy righteousnesse. By righteousnesse is not meant here, the iustice of God, whereby he takes vengeance for sinne: but by righte­ousnesse is meant the mercifull dea­ling of God in keeping promise with all repentant sinners, in pardoning and remitting their sinnes and recei­uing them to mercy.

Doctr. 7 It is impossible for any man or wo­man,Gods mercies must vntie our tongues to praise him. Luke 22. 1. Chro. 19 Acts 11.18 1. The 2.19 who haue truly tasted of Gods mercy in CHRIST for life and sal­uation, to keepe it in as it shall not breake foorth and appeare: but he that hath his hart affected with Gods mercie in CHRIST, it will vntie his tongue to speake of it, and to praise God for it. As it is not possi­ble to keepe fire so close, but it will smoke and flame in time: so the fee­ling of Gods loue can not but break [Page 460]out and appeare to the good of o­thers.

Wel, by the rule of this doctrine, wee may see that very few haue their hearts affected with the mercie of God in Christ,Luke 17. because they seldome or neuer take occasion to speak of it, and to prayse God for it. The poore Leaper finding himselfe to be clean­sed, came to praise God for it, and Naaman would giue Elisha a reward; but our hearts haue no comfort in it, therefore we open not our hearts to praise God.

[And my tongue]

MArke how Dauid speakes, that as in heart he will blesse God, so in words hee will praise him.

Doctr. 2 Of all the partes of mans bodie, the tongue serueth to honour GOD, and to praise him: that serueth to vnfolde the truth of God, to blesse him, to praise him, and to instruct others.Iames 3.

Vse 1 Well, seeing that God hath of all members of the bodie ordayned the tongue to be that member whereby we shall honour and praise him; let vs gouerne our tongue so, as it may serue to open his will, to praise and blesse him, to speake of his wonde­rous woorkes; let vs vse it well in prayer, in speaking of Gods mercie and iudgement, to instruct others: and in any case let vs set a watch be­fore our mouthes, that we sinne not in speeches;Iames 3. If any man sinne not in his tongue, he is a perfect man.

[Of thy righteousnesse.]

Doctr. 8 HE calles Gods faithfulnes and truth in keeping promise to re­pentant sinners; His righteousnesse: Gods rightteousnes what. wherein note a wonderfull comfort to all repentant sinners, that GOD auoucheth he should be vniust,Note. and vnrighteous, if hee should not giue them mercie and pardon when they repent: seeing hee hath tied himselfe [Page 462]by hi [...] promise: so as if he should not shew them mercy, he should be vn­iust, and deny himselfe, and be no God.

Vse. Well then, let this prouoke euerie man to repent, and turne to God: for if thou doest bewaile thy sinnes, and begge pardon, thou maiest chalenge it at Gods hands, vrge him with his promise, and hee can no more denie thee mercy, then hee can deny him­selfe: for he should not be iust in his promise, if he should not pardon re­pentant sinners. And this me thinks should be a wonderfull inducement to moue all sinners to repent, seeing the Lord is true of his word, and can nor deny thee mercie, vnlesse hee should deny himselfe, and so be vn­iust, which is impossible: for hee is true of his word.

[Open thou my lippes.]

Sence of the wordsAS if hee should say, O Lord, I confesse that my sinnes, and the great griefe I haue conceiued for [Page 464]them, by the sence and feeling of thy displeasure, hath stopped my mouth, so as I am not able to preach thy mercie, and to praise thee as I de­sire. Now then I beseech thee Lord. to take from me that sorrow and ex­tremity of grief, pardoning my sins, and receiuing me into fauour, that I may haue matter ministred vnto mee to praise thy name for the pardon of my sins, deliuer me from thy wrath, and eternall damnation.

Doctr. 1 So long as the conscience doth accuse for sin,Sin takes away the vse of the tong, that man can­not speake as hee should. and men are not assu­red of Gods loue in Christ, poore soules, they can not so much as once open their mouthes, and moue their tongues and lippes to praise GOD with any sound comfort. For how can a condemned man doe this, that can find nothing but hell in his con­science, and trouble of minde? No, the sin, and griefe for sin, and feare of Gods wrath, will stoppe the mouth. Let any man take triall of his owne heart, and hee shall finde this true by his owne experience, that the guilti­nesse [Page 465]of sin, and accusation of cons­cience for feare of Gods anger, will stoppe a mans mouth, so as hee shall not bee able to open his mouth with comfort to praise God.

Yea, though a man bee elected, called, sanctified the deare childe of God, a sound Christian, yet when he shal fall into sinne, adultery, murder, &c. when the poore conscience is now vpon the racke, he shall feele a hell for the present, he shall find his mouth stopped; so as where be could before praise God thankefully, and comfortably, and call on his name: yea, hee would be a meanes to stirre on others, yet after the committing of sinne, and accusing of conscience, he shall find his lippes tied vp, and his mouth stopped for the present time: no power, nor will, to praise God: No, but this will sound often and lowd in thy eares;Psal. 50. What hast thou to do to declare my ordinance, and to take my Name into thy mouth? So that a poore sinner in distresse, and feeling the conscience to accuse for some [Page 466]sinne, and fearing Gods displeasure, shall feare euen to name and menti­on the name of God.

Ʋse. 1 Seeing this is the wofull and bit­ter fruit of sinne, against knowledge and conscience, euen to stoppe our mouthes, and to tie vp our tongues, so as we shall not be able once to o­pen our lips to praise God with com­fort. How should this make vs ex­ceeding afraid of sin, to commit it, to be afraid of offending God, & woun­ding our consciences; so as we shall not dare to name the name of God. Wee see they which be neare to the King, or great persons, if they know any thing that doth offend them, so as they shall not indure in their pre­sence, they shall be carefull to shun and auoyd it. Well, sinne is of that nature, that it will make vs afraide once to name the named God, and ashamed to come before him, and quake to call vpon him.

Vse. 2 If thou canst now call vpon God with comfort, and praise him cheere­fully with peace of Conscience: Oh [Page 467]make much of it, and take heed of sinne and disobedience, for that will be a meanes to stop the mouth of thy conscience, and make thee that thou shalt not bee able to open thy lips to praise the Lord.

Vse 3 Wee see heere, that all the praises that wicked men offer vnto GOD, they bee but as desperate songs of a condemned man: as if one arraigned and condemned of treason, should sing and make himselfe merry when he is at deaths dore, it is but mad mirth: Is any man merry, Iames 4. let him sing Psalmes? Is any man sad let him pray? So then, seeing wicked men liue in sin, in danger of Gods vengeance, hell, & damnation, it were better for them to weepe and [...]ring their hands, as Howle and weepe yee rich men. Iames 4.9. So if wicked men knew all, and saw Gods vengeance hanging ouer them, hell fire gaping for them, and the deuill leading them blind-fold to the place of perdition: they would change all their mirth into lamentation and mourning: for so long as thou liuest [Page 468]in sinne, without assurance of GODS mercy in CHRIST, alas thou hast no power to open thy lips, or to moue thy tongue to praise God.

Doctr. 2 If Dauid could not of himselfe open his lips to praise God,No ability in man to performe any good. but the Lord must vnlocke them by the key of the Spirit, and put his finger into his mouth, and say, Ephata. Hence we learne that it is not in the power of man to keep the Law of God, to me­rit heauen and saluation by his owne goodnesse and merites: for if a man haue not this power, so much as to open his lips, how much lesse to per­forme the whole Law, and so to me­rit heauen and saluation? No, a man cannot of himselfe thinke a good thought, but the Lord must worke both will and deed.

Ʋse 1 It serues to pull downe the pride of mans heart: for by nature we are gi­uen to think well of our selues, to ad­mire our owne goodnesse and wor­thinesse, & our owne gifts, as though we could do great matters; and yet (alas) fooles that wee be, we are not [Page 469]able to open our lips, but by the help of God: but if God haue giuen thee any gift or power to doe or speake well, bee not proud of it: What hast thou that thou hast not receiued? Oh then why art thou proud of it? Well, let vs acknowledge whence wee re­ceiue all, and giue GOD the glory.

Ʋse 2 It condemnes the erronious do­ctrine of the Papists, who so much iustifie mans free-will and goodnes, that he being but helped by grace a little, is able to keep the Law, yea to merit saluation and life eternall: But if thou canst not by thy own power, so much as moue thy lips, or open thy mouth, how can they with all their goodnesse, keep the Law, and so me­rit saluation?

Ʋse. 3 Seeing the motion of the lips, and so of the whole body, is of God, and no man can speak a word but by the power of GOD, not say, Christ is the Lord, but by the power of the Holy Ghost; Yea in him wee liue, moue, Acts 27. 1. Reg. 13.4 and haue our being. Oh then how should wee bee most carefull to speake and [Page 470]do, so as GOD haue glory for vnlesse the Lord giue thee power, thou canst not moue thy finger, nor thy tongue, nor once open thy lips, if the Lord deny thee this fauour, and with-hold his power, as in that wicked Ierobo­am when hee would haue slaine the Prophet of GOD fo [...] crying against his sinnes, the Lord smote his hand so as it withered, and hee could not pull it in againe. Well, let vs all take heed how wee speake, and abuse our tongues, least the Lord in iustice make them cleaue to the roofe of our mouthes for the same.

2 Part of the verse.The second part of the verse con­taines a solem [...]e protestation of Da­uid, that if the Lord shall thus shew him mercy in pardoning his sin, and receiuing him into sauour againe, that then he will be most willing and ready to praise God, and to publish his mercy and goodnesse, whereby the Lord shall reape much glory.

Doctr. 1 Heere wee see,Thankes­giuing a necessary duty. what is that God requires at our hand for all the mer­cies hee bestowes vpon vs; namely, [Page 471]praise and thankes-giuing, that wee should speake of Gods mercies, seek to honour him and to bee thankefull for his blessings, this Dauid shewes more plainely? What shall I giue vnto the Lord for all his benefits? Ps. 116.13. Deu. 10.12 I will take the cup of saluation, and call vpon the name of the Lord. Where hee shewes that all that God lookes for at our hands is Praise and Thankes-giuing: so the Lord himselfe hauing rehear­sed his great blessings vnto his peo­ple, saith thus: O Israel, what doth the Lord thy God require of thee, but to feare him, and to loue him, and to walke in his waies? Where he shews wherin stands our true thankefulnesse; namely, not onely in word to acknowledge his mercy, but in life to feare him, loue him, call vpon him, trust in him, and keepe his commandements.

Ʋse 1 Seeing this is all the Lord requires for his great and continuall blessings and mercies, for soule and body, namely thankefulnesse, acknowled­ging his loue and mercy, and praising him for the same, let vs labour with [Page 472]our owne hearts to giue the Lord praise, to acknowledge his mercy and goodnesse bestowed vpon vs,Ps. 103.1.2 Psal. 33.1. It is a comely thing to bee thankefull.

And that we may the better be stir­red vp to performe this worthy duty of praising God; let vs consider both the greatnesse and continuance of Gods blessings bestowed vpon vs, as Dauid did, Forget not al his benefits who gaue thee the pardon of thy sins, &c. so let vs bethinke our selues of GODS loue & mercy to vs: First, in electing vs to be the sons of God, in deliue­ring vs from hell and damnation, in redeeming vs by the death & bloud­shedding of his owne Son, in preser­uing vs from so many dangers, in fee­ding vs and cloathing vs, and all the rest of his blessings for this life, and that which is to come, Oh! if we could thus bethinke our selues of the num­ber, greatnesse and continuance of Gods mercies, how could wee be so vnkind to forget or to be vnthankful for his blessings; we see if a friend do vs a pleasure, though it bee but a [Page 473]meales meat, we will be thankfull for it, speake of it; but if hee shall bee a meanes to saue our life, from sword, fire, water, or the like, oh then we wil go on our hands and knees to do him good: Well, God is our best Friend, and wee are most beholden to him, yea more then to all the world; and therfore let vs labour with our owne hearts to be thankefull: and because many can skill to giue God thankes in words and with their lips, let vs know it is not enough in wordes to blesse God, and say thankes bee to God, but wee must labour in life to shew our thankefulnesse, when as we labor to honor God, when as we seek to do his will and to serue him, and are loath to offend so mercifull and bountifull a God: for if a man shall make shew in words that hee is thankefull, and yet liue in sinne, there is no thankfull heart in him. And that we may the better be stirred vp to do this, let vs know there is no better way to moue the Lord to continue his loue & mercy vnto vs, then when [Page 474]we do freely acknowledge his mer­cy, and are thankful for it; as we see if we giue a small thing to a poore bo­dy if they be thankefull to speake of it, and to confesse it, it will prouoke vs to do them greater fauours, and say alas, he is thankfull, it is well be­stowed on him, he is worthy of a bet­ter turne: so as to bee thankefull for one good turne, it is to craue ano­ther, and therefore let vs remember this duety: it is comely, it is all the Lord requires, and it is the way to procure a new mercy at GODS hands.

Vse 2 Let vs take heede of that foule fault of vnthankefulnesse when as men can be content to deuour Gods mercies from day to day, and neuer giue him any thankes; like the Sow vnder the tree eates the acornes, and neuer lookes whence they come: so many wicked men deuoure the mer­cies of God and neuer open their mouthes, like the nine Leapers, whereof not one returned backe to praise GOD.Luke 17.

Causes of vnthanke­nesse.The causes of vnthankfulnesse, 1 first, men consider not the greatnes, num­ber and continuance of Gods mer­cies; and therfore they thinke them­selues more beholden to a naturall man for a meales meate then to God for all his mercies.

2 Secondly, forgetfulnesse of his mercies, when men let them passe away and neuer bee affected with them.Psal. 103.2.

3 Thirdly, the hardnesse of mans heart, which is not touched nor effe­cted with the great blessings of God.

Well, let vs beware of this sinne, which is so odious that the heathen men would rather be accused of any sinne, then this sinne of vnthankful­nesse.

Secondly by vnthankefulnesse wee depriue our selues of many other mercies: for as thankefulnesse for an old is the beginning of a new; so vnthankefulnesse for an old fa­uour is the next way to depriue vs of a new.

[Thou desirest no sacrifice.]

Sacrifices of the Iewes of two sorts.THe Sacrifices of the Iewes were of two sorts, some propi­tiatory to procure fauour at GODS hands for the pardon of sinne; some gratulatory, which were onely for thankes-giuing for blessings recei­ued; now of these Dauid speakes es­pecially heere: and of Sacrifices for thankes-giuing there were twosorts, some were called sacrifices, as the first word signifies, where some beast was slaine and offered in sacrifice to God.

Againe, some were called burnt-offerings which were all consumed and turned into ashes, and they were called so because the smoke of them ascended vp to heauen, and both of them were figures of Christ IESVS, who should be slaine and burned, as it were, in the fire of GODS anger for our sinnes.

Quest. But how can the Lord be [Page 479]said not to desire burnt offerings and sacrifices seeing hee commanded them in his Law.

Res. We may not thinke the Pro­phet speakes heere simply, that the Lord cares not for Sacrifices, for as yet the Ceremonies of the Law were in force and the greatest part of GODS worship stood in Sacrifices; and Dauid himselfe, and Salomon were diligent, and not sparing, in performing this duty.

But wee must know Dauid speaks heere first that the Lord careth not for sacrifices as they were done of the common people of the Iewes: because that whereas the LORD did ordaine them as helps to leade them to CHRIST, that they might deny themselues and see they were worthy to die when the beast was slaine, so they might seeke to bee saued by the euerlasting sacrifice of CHRIST alone: But they began to imagine that by their very offe­ring of beastes in sacrifice God was pleased neuer looking to CHRIST [Page 480]IESVS, whereof they were but types and figures.

Secondly, because the people of the Iewes did offer them without faith and repentance, with impeni­tent hearts;Ier. 7. and thought so long as they offered sacrifices, though they li­ued in sinne, it skilled not.

Thirdly, the Lord delights not, nor is not so well pleased with this out­ward sacrifice as with a broken and contrite heart, when that is humbled and mournes for sinne, beleeues in Christ Iesus, and is careful to honour God by an holy life.

Doctr. 1 Seeing Dauid affirmeth that GOD cares not for the outward sacrifice when the inward is wanting.A mans person must first be appro­ued before his sacri­fice be ac­cepted. Ier. 24.20. Esa. 29.13 Wee learne that though a man should per­forme all the outward seruice and worship of God, and that in neuer so glorious a manner, yet if the heart bee not affected and purified all is in vaine, the Lord cares not for it: as to Preach the word, to heare it, to receiue the Sacrament, &c. if there be not a broken heart for sinne,Mat. 15. a re­pentant [Page 481]heart, a sanctified heart, all is but vaine. The Scribes and Phari­sesseemed maruelous precise, in out­ward shew, very zealous and for­ward; yet their hearts were puffed vp with pride, selfe-loue, malice, co­uetousnesse, &c. And therfore Christ saith;Math. 15. Ʋnlesse your righteousnesse exceed the righteousnesse of the Scribes and Pha­rises yee cannot enter into the Kingdome of heauen. Iudas in outward shew Preached and Prayed as well as others, yet a very deuill, a most tray­terous wretch, full of hypocrisie, co­uetousnesse and bloudy cruelty: well wee see that though men make neuer so good and faire a shew, yet if the heart be not sound all is in vaine and from the teeth outward, and GOD cares not for it; he esteemes as much of their Sacrifice as if they should kill a man, or sacrifice a dog,Esay 65.3. that is abomination to the Lord.

Vse. 1 This may serue to cut the combes of al those which be proud hipocrits, and all they do is in outward appea­rance; alas! Their Prayers, Preaching, [Page 482]Hearing,Prou. 29.9. Ps. 50.16. it is but swines bloud, dogs bloud, a beautifull abomination, and therefore let vs neuer content our selues with the outward worship and seruice of God, but let vs labour to do all in truth with faith, obedience, repentance, humiliation and good conscience.

Vse 2 This condemnes all the blind de­uotious of ignorant and profane sinners, who thinke that so long as they ofter their outward sacrifices, come to Church, heare the word, re­ceiue the Sacrament, &c. they may liue in sinne and yet please God: and this was the very cause why the Lord abhor'd all the lewes sacrifices.Esay 1.11.12.13. Ier. 7 8. And may not the Lord euen now abhor our sacrifices, our comming to Church, Heating, Praying, &c. see­ing men do content themselues with outward action, and come with sin­full hearts and affections.

Doctr. 2 We learne hence, that a man may performe duties which God hath cōmandedA man may per­forme a good duty and yet fin in the manner of doing it., and yet not please God, but sin most grieuously in doing of [Page 483]them: to offer sacrifice, it is GODS owne Commandement, but when people shall do it in an euill manner, either without faith and repentance, or else to an euill end to merite at Gods hand: then it makes that which God commands to be a sin to them, not in it selfe, but in them that faile in the maner of doing of it: to offer sacrifice was the Commandement of God, but when the Iews thought by their sacrifices to appease Gods an­ger without the sacrifice of Christ, they sinned, and God abhorred them and cared not for them: Againe, to preach the word of God is his com­mandement; but when Iudas shall preach the word to cloake his coue­tousnesse and treacherous heart it is a sinne in Iudas: to giue almes it is a thing commanded and a sacrifice wherewith God is well pleased; but if men shall giue to merite, and to be seene of men the Lord careth not for it; so as wee see a man may doe things which God commands men to do, and yet be so farre from plea­sing [Page 484]God, that they shall sinne, and prouoke him to anger, because they doe them not in an holy manner,Pro. 15.11. in faith, repentance, obedience, and zeale of Gods glory.

Ʋse 1 This condemns almost the whole seruice of God amongst the Papists, who do all to this end, to merit and deserue at Gods hands pardon of sin, and freedom from punishment: but this is to a wrong end, wee must doe good works, not to merit, but to ho­nor God, to giue good example, & to make our calling sure to our selues.

Vse 2 This must admonish vs all, not only to doe that God commands, as to preach the word, heare, pray, re­ceiue the sacrament &c. but to do it as God commands, or else he ab­horres all we do, vnlesse we do them in faith, repentance, and obedience, all is in vaine.

Doctr. 3 If the Lord abhorre those sacrifi­ces which hee commands for mans sinne,Popish Sa­crifices ab­hominable how much more those sinne­full sacrifices which haue beene in­uented by man, without any war­rant [Page 485]from his word, as the Idoll of the Masse, Popish pilgrimages, per­petuall chastity, voluntary pouertie, liuing in a cloister &c.

Ʋse. 1 Wel then, let vs take heed not on­ly that we doe not abuse those sacri­fices which the Lord commands by our euill doing and performing of them; but much more that we be not so bold at any time to offer vnto the Lord such sacrifices as are condem­ned in the word of God: to offer with strange fire, as Nadab and Abihu, and such as Paul calles Wil-worship, and Christ calles, The inuentions of men: for these the Lord abhorres.

Ʋse. 2 It condemns that bloody & beast­ly sacrifice of the Papists, who offer in Masse Christ daily for the quicke and dead, an horrible abuse of Christ Iesus: for Christ hath by his owne sufficient sacrifice of his bodie and bloud on the Crosse, appeased his fa­thers anger for the sins of the world, and put an end to all these sacrifices: and if they offer vp CHRIST in the Masse for quicke and dead, then [Page 486]Christs sacrifice was imperfect, that must be patched vp with that abho­minable Idoll.

Concerning these sacrifices which were Lambs, Sheep, Goats, or Bul­lockes, and were all slaine & offered to God in fire, let vs marke that they were all so many figures, types, and shapes of that euerlasting sacrifice of Iesus Christ, which hee offered vpon the Crosse in his owne person.

Doctrine Christ an end of all other Sa­crifices.Then this doth commend vnto vs that blessed and most meritorious sacrifice of Christ the lambe of God, seeing there was so many prophesies of it, euen from the beginning of the world, and so many shadowes and types of it as can not be numbered, because there neuer passed one day amongst the Iewes, from the time of the Law till Christs comming, but they offered at least morning and euening sacrifice, as shadowes of Christ Iesus, to come: and the peo­ple of God, the beleeuing Iews, and holy Fathers, and Prophets did in them beholde Iesus Christ as slaine [Page 487]and crucified before their eyes. And as Christ saith; The holy Patriarkes and Prophets and famous Kings desired to see my dayes, and would be glad to see, and yet saw it not.

Vse. Well, seeing the sacrifice of Iesus Christ is so excellent & meritorious, of endlesse worth to procure Gods fauour to vs, how should we often thinke vpon it, neuer let it depart out of our mindes? And to this end wee should be more willing to ap­proch and come to the Supper of the Lord, that so there, as it were, in a plaine Table and Picture, and not painted on a woodden crosse as the Papists do, we might behold Christ crucified, and his bloud shed for our sins, so often as we see the bread bro­ken, and the wine powred out: So of­ten as yee doe it, 1. Cor. 11. doe it in remembrance of mee, to shew foorth my death till I come.

For the remembrance of Christs sacrifices it is a sweete comfort to all wounded and distressed soules, it is sacke and sugar to them all that truly [Page 488]beleeue in him; it is an excellent means to kill sin, and to humble our hard hearts, that we should remem­ber our sinnes were as the bloudie nailes, and the speare which put him to death: and a powerfull bridle to restraine vs from sinne, because so often as wee sinne, wee doe, as it were, pierce his heart afresh; and as for those that care not for com­ming to the Sacrament, nor yet for the word, wherein Christ is liuely crucified, they shew they haue no benefit by this sacrifice of Christ.

[Instruct.]

THis may admonish euerie one to take heed that wee doe not present the Lord with any other Sa­crifice but this; which is in stead of all, and more worth then a thousand offered by hard-hearted sinners: for if a man offer many Sacrifices, pray much, preach much, heare much, re­ceiue the Sacrament often, yet if the heart be not broken, humbled, and bruised; alas! all is in vaine: GOD esteemes of them as dogges bloud, wee can not please him without the broken and contrite spirite.

Secondly, wouldest thou offer vnto God a most precious Sacrifice that might be in stead of all the rest, and make all the rest acceptable? O! then present him with this broken hart: the poore woman that cast in­to the Treasurie but two mites, cast in more then all the rest, because it came from a heart truely humbled; and so if thou wouldst haue thy prai­ing, [Page 495]Preaching, Hearing, &c. please GOD, then present the Lord with a broken heart, which is in steed of all other sacrifices, and makes them all acceptable, and without this all is abhominable to the Lord.

[Thou wilt not despise.]

Doctr. 2 THat is, thou dost loue and like, and art well pleased with it:God doth highly e­steeme of a broken heart. with a broken heart, and contrite spirit.

Hence we learne, that God doth highly esteeme of, and loue that man or woman, which is of a broken heart, as Iosias whose heart melted:2. Reg. 22.19. when as the heart is broken with the sight of sin, and sence of Gods anger,Luke 19. Esay 66.2. Esay 57.15 and withall doth imbrace IESVS CHRIST for pardon.

Vse. 1 Heere is matter of endlesse com­fort to poore distressed soules, whose hearts are wounded and bruised for sin, melt and mourne for them, feel [...] the burthen of them, and bewaile [Page 496]them, thou art deere vnto God, hee loues thee and likes thee, and hath respect vnto thee, and hee will com­fort thee and deliuer thee: looke on Ios [...]as that godly King, on the Publi­can, and on euery child of God, how the Lord hath refreshed them.

Vse. 2 Seeing the Lord doth not despise a broken and contrite spirit, a distres­sed soule and wounded conscience, he will not breake the bruised reede, nor quench the smoaking flaxe: then let no man or woman of a contrite spirit, be out of heart, as though the Lord hated them, and regarded them not; no, no, let them rather know that the Lordloues them, and likes them, that they are deere vnto him; it is a wonderfull comfort to Gods poore children, oh! they finde and feele the heauy weight of sinne, and groane vnder it, so as they thinke the Lord loues them not, but rather hates them, but it is not so, the Lord loues them, and they are most deere vnto him.

[Bee fauourable.]

THat is, doe well, blesse, pre­serue, and shew mercy, To Zy­on, Zyon signifies that beautifull Temple of Ierusalem, but here it is taken for the Church and people of God; as if he should say: O Lord, I do not onely intreate thee that thou wouldst haue mercy vpon me, but I beseech thee shew mercy to thy whole Church and people, be merci­full vnto them, prouide wel for them, that thy word may be Preached, and thy name called vpon, for I acknow­ledge ô Lord, that I haue done, as much as lay in my power to bring heauy iudgements vpon thy Church and people, if my sinnes be laid vp­on them, but Lord let not thy Church be punished for my sin, O bee fauourable to Syon.

Doct. 1 Prayer the chiefestre­fuge in time of danger.Seeing Dauid in time of misery, when the Church was in danger of Gods iudgements, betakes himselfe to prayer, to intreate the Lord for [Page 500]grace and fauour, wee learne hence that this is our chiefest refuge and shelter in time of misery and afflicti­on, when the Church of GOD is in danger of any iudgement or ca­lamity, euen to betake our selues to humble and earnest prayer: Pray for the peace of Ierusalem, they shall pros­per that loue thee: Psal. 122.6. Psa. 50.15. Psal 107 Hester 4.8. Esay 64 2. Chron. 32.20. And of the Israelites it is reported, that they cryed fiue times vnto the Lord in their distresse: so in Aegypt they cryed and groaned vnto the Lord; so they fa­sted and prayed when Haman had got the Kings letter to put the Iewes to dead.

The like we may see in Nehemiah Neh. 1.3.4. when he heard that the people returned from captiuity were still in misery, Ierusalem tro­den downe, hee sate downe and wept, hee mourned, fasted and prayed before the GOD of hea­uen for the redresse of those euils. This appeareth likewise, Psalme one hundred thirty seuen, the first, se­cond and third verses; where the [Page 501]Prophet layeth downe the misera­ble estate of the Church vnder the Babylonians, and the affliction of Church conceiued vpon that di­stresse: We sate downe and wept when wee remembred Syon. If I forget thee (O Ierusalem) let my right hand forget her cunning: yea, if I pre­ferre not Ierusalem before my chiefe ioy.

And in the first of Samuel, the fourth chapter, and the nineteenth verse, it is noted to the euerlasting praise of the wife of Phineas, that when the P [...]i [...]istims preuailed ouer the peo­ple of God, and one trouble came vpon her on the necke of another; as the taki [...]g of the Arke, the fall of her Father, the death of her Hus­band, the ouer-throw of the Hoast, &c. yet aboue all, the report of ta­king the Arke of the Lord, it was a wound vnto her soule, hastned her trauaile, and called her child Icabod, that is, no glory: or, the glory is depar­ted from Israel, because the Arke of God was taken.

Ʋse. 1 Well, if the Lord should afflict vs, and should threaten to destroy vs, to remoue the Gospell, to take away his zealous and faithfull Ministers, to make the golden Belles of Aaron yeeld no sound, what are we to doe? Namely, this must be our refuge, we must fly vnto God by true and hearty prayer, bewaile our sins, acknow­ledge them to God, ply the Lord with prayers and teares:Iam. 5.17. For the prayer of a righteous Man is of endlesse force. Now if the prayer of one righteous man bee of that force and strength, how much more are the prayers of hundreds or thou­sands, that are gathered together in one: one cord may easily bee bro­ken, but a three-fold cord cannot be broken: Elias is called the Chari­ot and Horse-men of Israel, be­cause by faithfull prayers which hee made vnto GOD, hee could doe more for the defence of GODS Church, then an Armie of Soul­diers.

Vse. 2 Seing the troubles of others must [Page 503]moue pitty in our selues, then woe to them that are secure, that laugh when the Church weepeth, that liue in brauery when the Church is in Sackcloth and Ashes, that feast when the Church doth fast. This was the practise of those that liued in the time of Esay. Esay 22. vers. 12.13.14. In that day did the Lord of Hosts call vnto weeping and mourning, to bald­nesse and grinding with Sackcloth: And behold ioy and gladnesse, slaying Oxen, and killing Sheepe, eating flesh, and drinking, for to morrow wee shall dye.

Hereunto accordeth that of the Prophet Amos, Amos 6. Woe to them that are at ease in Syon, &c. where we see hee pronounceth the wofull e­state and condition of those who liued without any regard of the Iudgements of GOD laid vpon the Church: And surely the times wher­in wee liue, doe call vpon vs to the practise of this Christian due­tie.

But much more are they con­demned, [Page 504]that are so farre from pit­tying the Churches troubles, that (rather without all naturall affe­ction, as if they were borne of Wolues, or nourished of Tygers) seeke to cut the throate of the Church, adde to their afflictions, & make their burthen heauier, euen of them that are ready to fall. This doth the Prophet speake of such, Psa. 69. vers. 26. They persecute him whom thou hast smitten, and adde vnto the sorrow of them whom thou hast wounded.

Doctr. 2 In that DAVID doth not pray for himselfe alone,Prayer for the Church a Christi­an duty. but is minde­full of the whole Church and peo­ple of GOD, and therefore prayes for them, that GOD would blesse them, and defend them: Hence wee learne that it is the duety of e­uery Christian Man and Woman, that be true members of the Church of GOD, not onely to pray for themselues, but also to pray in­stantly for the Church of God, that God would bee fauourable to his people, blesse his Church and Chil­dren, [Page 505]seeke the wel-fare of GODS Church.

This wee may see by the example of Abraham, Genes. 18. who pray­ed for the Sodomites that they might be spared. This we may see in Nehemiah, Nehem. 1.3.4. who mourned, fasted and prayed vnto the God of Heauen, when hee saw that the Church was in misery. And this affection was in Dauid, when hee saith, Psalm. 137. We sate downe and wept when wee remembred thee O Syon. And when the people desi­red Samuel to pray for them, 1. Sam. 12.32. hee said: God forbid that I should sinne against the Lord, and cease praying for you. This Paul perfor­med to the Romans Rom 1. vers. 9.10. GOD is my witnesse (whom I serue in my Spirit in the Gospell of his Sonne) that without ceasing I make mention of you always in my pray­ers.

So that we see here it hath been the practise of the Church and people of God, to pray for the Church of [Page 506]God, and that indeed for sundry rea­sons.

1 First, it is Gods commandement that wee should pray for the Church of God,Psal. 12.22 6. pray for the peace of Ierusalem, that is, for the good and flourishing estate of Gods Church and people.

2 Secondly, as it is Gods commandement, so it is for our owne good, because we shall fare the better for the common good of Gods Church, they shall prosper that loue thee.

3 Thirdly, we are or should be mem­bers of the Church of God, whereof Christ is the onely head. Now then, members of the same body should procure the good one of another, and therefore if it goe ill with the Church of God, it cannot goe well with vs.

How did Moses plead with God sundry times for his Church and people.Exod. 32. So Nehemy he fasted & pray­ed for the Church in misery:Nehem. 1. and for the Citty of his Fathers, Ieru­salem.

And as it is the duty of all in ge­nerall [Page 507]to pray and procure the peace & prosperity of Gods Church, and people: so especially ought Kings and Magistrates, who are the gouernors and leaders of Gods peo­ple, and his Lieutenants vpon earth: Secondly Ministers are bound by e­speciall bond to pray for GODS Church.

Esay 6.21. Verse 6 For Syons sake I will not hold my peace, and for Ierusalems sake I wil not rest, vntill the righteoussnesse thereof breake forth as the light, and the saluati­on thereof as a burning lampe. I haue set watchmen vpon thy walles, O Ierusalem, which all the day, and all the night con­tinually shall not cease: ye that are mind­full of the Lord keepe not silence.

Vse. If this bee the duty of all men to labour to procure the wel-fare and happinesse of Gods Church and peo­ple: then most wofull is the estate of all those that hinder the true wor­ship and seruice of God, when wic­ked men (like bloudy SAVL) shall breathe out threatnings and slaugh­ter to the Church of God. Well,Acts 9.1. we [Page 508]shall reade in the Word of God, as also in the Acts and Monuments, wee shall euer finde the end of per­secutors to bee exceeding fearefull: some stricken downe with sudden death, some dying desperatly, and despairing of Gods mercy, some run madde, and the like fearefull ends, which might admonish all persecu­ting Tyrants, and bloudy enemies of the Church to change their minds, and no more to persecute the poore Church and children of God, lest they be plagued in the like manner.

[Be fauourable.]

Doctr. 3 That is,Liberty of preaching one of Gods fa­uours. so blesse thy poore Church that in it thy seruants the Prophets may euer preach thy holy word, that thy worship and seruice may purely be performed, and thy name called vpon; the number of the elect may be increased, and many soules saued. Hence we learne, that it is the great [Page 509]fauour and mercy of GOD to any Church or people, when the word and Gospell of God is soundly and sincerely preached, and the Sacra­ments duly administred; when the people may with liberty and com­fort come together to sanctifie Gods Sabaoth, to call vpon the Lord in his Sanctuary, to worship the Lord in his House.

And surely we see here what great cause we haue to blesse the name of GOD in this Land, how gratious the Lord hath beene vnto vs a­boue all Nations that are round a­bout vs.

So on the contrary part it is a great and grieuous iudgement of God to want faithful Ministers, and holy ser­uants of God, when God shall cause the golden Bels of Aaron to cease, it is a token of Gods displeasure with any people, town or kingdome, then the Lord frownes vpon them, and is exceeding angry with them, & then wo to that nation, country or people when the Lord departs from them, [Page 510]when he shal take a way their watch­men, when he shall depriue them of their faithfull Ministers, when hee shall take away his Word and Gos­pell. The Lord threatens this as the greatest of all iudgements:Amos 8.11. Reuel. 2. then comes in sinne, ignorance, propha­netie, impiety, idolatry, superstition, and all manner of sinne, till the Lord come with his iudgments to destroy them.

Ʋse 1 Seeing it is so great a token of the Lords dis-fauour, of his anger and displeasure against any Church or Kingdome, oh then let vs repent of our sins, let vs intreate the Lord not to bring this iudgement vpon vs, but rather to humble vs by any other meanes, as it pleaseth his Maiesty.

Ʋse 2 This condemnes a plaine dotage, and foolish dreame of ignorant per­sons: Oh (say some) it was neuer a good world since wee had so much preaching; but in time of Popery then all things were cheape: and so they gather by outward peace and tranquility, that GOD loued them, [Page 511]and liked of them. But wee see here, howsoeuer many poore soules may deceiue themselues, it is a singular fauour of God to a people, when hee giues them his Gospell to bee truely preached & taught vnto them, when they may call vpon him in publicke and priuate. This is a speciall fauour of God; but where this is wanting, Where prophesying failes, Prou. 29. the people pe­rish. For where the word of God is not preached, and the people taught, there they are ignorant, blinde, and prophane, and all manner of sinne a­bounds; and where sinne abounds, there the curse of God must needes hang ouer the heads of that people: for where the word is not preached, and the people taught, though they abound in all prosperity, yet it is not so great a fauour as they thinke it to be; Nay, it may be aiudgement vnto them: for what are they the better to haue peace, and plenty, ease and, liberty, when as they want the fa­uour of God? For euery blessing is not a benefite.

[According to thy good pleasure.]

These words containe the ground of his request: namely, the endlesse mercy and fauour of God in IESVS CHRIST, not any goodness or wor­thinesse of their owne, of Dauid, or the people; but hee builds his faith and petition of Gods meere and vn­deserued mercy in Christ.

Doctr. 4 Hence wee learne,Faith must not rest vpon others merits. that wee must build our faith, not vpon any good­nesse, desert, or worthinesse of our owne, but vpon the alone mercy and good pleasure of GOD, Dan. 9. He doth confesse it is true that they dare not appeare in their owne name or worthinesse, but onely in the mercy of God in Christ: To vs belongs shame, Dan. 9. and confusion of face; but Lord for thy tender mercies sake heare vs?

When as the Church of God was in great affliction, they acknowledge it the Lords mercy they were not [Page 513]consumed for their sins,Lam. 3.22 Because his compassions faile not: So then let vs know that we must by this ground of all our praiers, euen on Gods end­lesse mercy in Christ, not our owne worthinesse.

Ʋse 1 This condemnes all such pride as the Papists are guilty of, when they doe leane so much vpon their owne merits, worthinesse and deserts, and thinke God should heare them, and helpe them for the same: yea, they make Saints and Angels Mediators, wheras we must only leane on Gods mercy in Christ for all good things

Vse 2 Seeing Dauid doth build his faith and prayer on Gods mercy alone, without any respect of his worthi­nesse, or goodnesse of the people; we learne in all our prayers to relye wholly on Gods mercy, and not to thinke that wee are worthy to bee heard for our worthinesse or deserts: No, no, let vs confesse, and say;Iob. 42.6. Not vnto vs Lord, not vnto vs, but vnto thy name be the glory: for we are not wor­thy of the least fauour.

[And build vp the walles of Ierusalem.]

The secōd part of the verse.This is the second part of the verse, wherein he intreats the Lord not to hinder the building of his Temple for his sake; but rather euen to make vp that breach he had broken downe by his foule and bloudy sinnes; as if he should say: O Lord, I haue by my sinnes, done what lyes in my power to hinder thy Church, and to plucke downe the wall of thy protection: yea, to lay them open to the sword of the enemy, and to all thy iudgments, but I pray thee (Lord) that thou wouldest in mercy make vp that breach, Build vp the walles of Ierusa­lem, the Citty wherein thy Temple is built, and thy name is called vpon, the Seate of thy Worship and Ser­uice.

Doctr. 5 Doth Dauid confesse,Sinnes of the Magi­strate pro­uoke Gods anger highly. that by his sinnes of adultery and murder, hee had done what lay in his power, euen to pull downe the walles of GODS Church, and people, to lay them open to Gods iudgements, plagues, and punishments? then hence wee learne, that the sinnes of the Prince and Magistrate, and chiefe Rulers, as Kings, Queenes, &c. they do cast the whole people and Kingdome into great danger, and prouoke Gods an­ger against them, & open the flood­gates of Gods vengeance; for their sinnes be as their person be and a small sinne in a great Magistrate, in a Minister, in a King it is a great spot, and foule blemish. The Egyptians were all plagued by reason of Pha­roahs sinnes.Exod. 15. So we see that when A­chan sinned, though no great man yet it brought the curse of God vpon all the people. So in the daies of Saul, Achab, Ioram, and the like; when such Kings liued in impiety, idola­try, and persecuted GODS people, and Prophets, wee see in the word [Page 516]how God did plague both them and their people.

The reason why the sinnes of the King doth in wrap the people in that iudgement of God, is this, because looke how the King is, so, for the most part, are the people: if he be an Idolater, so are they; if he be a perse­cutor, so are they; for looke how the King is affected, so bee most of his Subiects.

Vse. Seeing this is so, that the sin of the Prince and the chiefe Magistrates is so great a meanes to pull downe GODS iudgements vpon the whole people, and wraps them vp in the like iudgment as we see in Dauid, who for his sin of nūbring the people,2. Sam. 24. 70000 were slaine. Wee learne hence that it is a great mercy of God to haue such a King as walkes with God, is care­full to honour God, and to liue in his feare; for then hee shall not onely procure a blessing vpon himselfe, but on all his People and Subiects: and the contrary is a fearefull iudge­ment of GOD vpon a land,Esay 3.1.2.3. when [Page 517]hee giues them wicked Kings and Princes.

Doctr 6 We learne by the example of Da­uid, Penitent will seeke to build vp that which before hee had pulled downe. that those who haue by their sins hindred the good estate of GODS Church, and people, whether Kings, Princes, Magistrates, or Ministers, if they do truely repent, they will be as carefull to build vp the wals of Gods Church againe, to pray for it, to pro­cure the good of it. Saul did perse­cute the Church, he sought the ruine of it, and to plucke it out the throate of poore Christians, and to sucke their bloud: but after he was woun­ded and humbled, he became a Prea­cher of the Word,Acts 9. 2. Cor. 33.14. and sought to build as fast as euer hee puld downe before.

Vse. Well then, hast thou heretofore ha­ted Gods children, persecuted them, reproched thē, sought to hinder the good of Gods Church and people, and the Gospell of Christ? if thou do euer repent thou must shew it in this, louing GODS children, furthering Gods truth, vpholding Christs king­dome, [Page 518]glorifying his Gospell; else thou dost neuer soundly repent. Hast thou by euil example, by a sinfull life, by negligence of holy duties, by lewd aduice and wicked counsell, drawne and allured others to sinne, and to bring GODS iudgements vpon them? if thou dost soundly re­pent, then thou shalt bewaile this sinne, and pray for them whom thou hast thus wronged.

Doctr. 7 Againe, out of the whole verse marke this lesson and instruction:A man cannot pray till he repent. namely, that Dauid, who before durst hardly approach vnto God, and open his mouth in prayer for himselfe; yet now vpon his repentance and recon­ciliation with GOD, is bold to pray for others; yea to pray for the whole Church of God. Hence we learne, that as long as a poore sinner liues in sinne without pardon and true re­pentance, hee cannot pray for him­selfe; hee cannot and dares not open his mouth to God to pray for him­selfe, much lesse for others: But when hee shall truly repent, turne to God, [Page 519]after hee is reconciled to GOD in CHRIST; then hee can come with much boldnesse, vnto God, and pray for himselfe and others too:Luke 22. When thou art conuerted strengthen thy bre­thren; shewing, that till he was con­uerted hee could not helpe nor strengthen his brethren.

Ʋse. Seeing before men and women be conuerted, and do repent, and bee at peace with God, it is impossible they should pray for others, or doe any good; This should first admonish all Ministers of the word of God to re­pent, and to be at peace with GOD; for otherwise it is impossible for them to pray for others, or to do any good thing to please GOD: And though they teach and Preach the Word, yet they sinne in it, and please not God, and cannot performe one speciall part of their office; namely, to pray for GODS people.