Davids Repentance, Sermon · Commentary 5
VERSE. 4. 4 Againſt thee▪ againſt thee onlie hauehave I ſinned, and done this euill in thy ſight, That thou mayeſt be iuſt when thou ſpeakeſt, and pure when thou iudgeſt.
In this verſe Dauid knowledgeth his ſpecial ſinnes.IN this verſe, and the two that follow, Dauid proceedeth in the humble acknowledgement and confeſſion of his ſinnes: firſt his actuall ſinnes: ſecondly, from them he commeth to the fountaine and beginning of all ſinne, namely, his naturall corruption wherein hee was conceiued and borne: and this originall ſin hee ſpeaketh of in the next verſe following.
Two partsThis fourth Verſe containeth in it two parts: firſt, a free acknowledgement of his particular, ſpeciall and actuall ſinnes: in the ſecond, he doth cleare the Lord of all cruelty and iniuſtice, that howſoeuer the Lord had not onelyonly ſharpely reproued him by the miniſterie of Nathan: but alſo puniſhed him and grieuouſly afflicted him for his ſinnes, in taking away the childe that was borne in Adultery: yet hee doth acknowledge the Lord to be iuſt and righteous in all his waies.
In the firſt part of the Verſe,Two parts conſider firſt, the partie to whom he confeſſeth, Againſt thee: Againſt thee onelyonly, where he ſheweth the great dolour and extreame griefe of his minde for his ſinne againſt GOD, in that hee doubleth the words, Againſt thee, Against thee: ſecondly, wee are to obſerue how he doth acknowledge his ſpeciall and particular ſinner, namely, adultery, murther, and ſheding of innocent bloud, I hauehave ſinned and done this euill in thy ſight.
[Againſt thee] Theſe words are expounded diuerſly: Firſt, that it is as much as if Dauid ſhould hauehave ſaid, O Lord, howſoeuer I hauehave grieuouſly murther: yet I hauehave ſo hidde my ſinne from man, that there is none that knew it but thou alone: ſo that he acknowledgeth all the ſinne was againſt GOD, becauſe no mortall man was priuie to his ſins.
Others expound it thus: That although Dauid had offended againſt man, yet he was eſpecially wounded and grieued, for that hee had broken the Lawe of God: So that though it be true that he had done great wrōg to his faithfull ſeruant, and moſt loy-all ſubiect Ʋrias, yet here was that that killed his heart, and wounded him to the quicke, namely, becauſe he had offended his moſt mercifull and louing God; as if he ſhould hauehave ſaid, O Lord my God: although the whole world ſhould cleare me, and no man liuing ſhould accuſe me yet it grieueth me at the heart, becauſe I hauehave offended thee my moſt mercifull God.
Doctr. 1 Hence firſt I note, that howſoeuer a man may hide his ſinne from men, and Angells,A mans ſinnes are open before God. yet it is impoſſible to hide it from the al-ſeeing eyes of the Almighty. Dauid had committed adultery cloſly, hee had laboured to hide it, & couer it, by marrying Bethſhaba the wiſe of Vrias: but yet alas, all his ſhiftes and cunning fetches could not hide it from GOD: he ſaw it, and obſerued it, and now Dauid confeſſeth the ſame; Againſt thee, Againſt thee: The like wee ſhall ſee in Ioſephs brethren, when they ſolde him into Egypt;Geneſ. 37.1. Reg. 21. Reu. 2.18. Pſal. 139. Be as thou ſeemeſt, ſo in Ieſabel in putting Nahaoth to death: ſo in theſe dayes men be cunning to commit adultery cloſly in the twi-light, in the darke corner, in cloſe and ſecret maner; to lie, ſteale, deceiue, commit adultery, fornication, & all vncleanneſſe: But poore ſoules, they doe deceiue themſelues,Or ſeeme as thou art for thou canſt not hide thy ſinnes from GODS all-ſeeing eies, night and day is all one to him: Yea the Lord doth ſearch the very heart and reines Vnderſtanding our very thoughts long before: 1. Reg. 8.39. The Lord ſercheth al bearts, and vnderſtandeth eueryevery worke of the minde. Againe, Pſalme 139.2. Thou knoweſt my ſitting downe, and my riſing vp, Thou vnderſtandeſt my thoughts long before. There is not a word in my tongue but thou (O Lord) knoweſt it altogether. And ſurely when this perſwaſion taketh place, that the Lord is preſent euerie where, and ſees all things: there doth religion, conſcience, and obedience beginne in that man: for hee that hath the Lord alwayes before him, will not greatly fall, Pſalme 16.8. Hebr. 4.13. For the Lord will find out eueryevery tranſgreſſion, though neuer ſo ſecretly concealed, which may teach vsus in all things to keepe faith and a good conſcience, for although we may delude men, yet we cannot deceiue the Almightie.
Vſe. 1 This condemns the extreame folly and madneſſe of men and women,Follie of ſinnerſ deſcribed. who if they can hide their ſins from men, they care for no more: And therefore doe they labour to commit them cloſely and cunningly, but vſe all thy skill, cunning, and pollicy, yet thou canſt by no means hide thy ſins from the cleare ſight of God.
Thou maieſt lie,Note. diſſemble and deceiue ſo cloſely, that no Man nor Angell can detect thee: thou mayeſt commit Adultery in the darke, and vnderunder a Canopie, ſo as no man liuing ſhalbe priuie to it: thou maieſt ſteale when none can ſee thee; but all this while,Hebr. 4.13. remember that thou ſtandeſt naked before GOD: hee ſees thee, his all-ſeeing eyes, like a flame of fire, pierceth into thy heart and intrailes: many men like Gehezi when they hauehave ſinned, can wipe their mouthes ſmoothely, and demurely ſay, Thy ſeruant went no whither: But let them remember euer, that it is impoſſible to hide their ſinnes from God, though they may couer them from men. But of this heere-after.
Vſe. 2 This Doctrine may ſerne for an excellent preſeruatiue againſt all ſecret ſinneſ, for this is the curſed nature of man, to abſtaine many times from actuall ſinnes onelyonly for ſhame or feare of puniſhment, which otherwiſe would make conſcience of no ſinne. Oh that ſuch men would remember, that though they be out of the ſight of men, yet they bee in the preſence of the Almightie, hee ſees them and beholdes them, euen in the darkeſt night, and in the ſecreteſt corner, his eyes are like to a flame of fire, Reuelat. 2.18. And although men may bleare the eyes of men, yet they cannot bleare the eies of the Almightie.
It would bee an excellent meanes to bridle them, and to keepe them from many horrible ſinnes, which otherwiſe they would commit. For the Lord looketh narrowly vponupon vsus, and ſearcheth very ſtrictly into vsus, wee can not hauehave the leaſt vncleane thought within vsus, but hee which is moſt pure doth ſee and beholde vsus: hee could diſcouer Iudas his hypocriſie, and therefore called him a diuell. He ſees againe Nathanael his ſinceritie, and therefore pronounceth him a true Iſraelite, in whom there was no guile: So that they that commit ſinne in ſecret, hee that ſees in ſecret, will one day reward them openly. When Cain Gen. 4.5. brought vntounto GOD an Oblation of the fruit of the ground, hee had no regarde to him, nor to his offering, becauſe that the Lord ſaw the ſecret hypocriſie of his heart. And this is the reaſon that Dauid vſeth to perſwade Solomon his ſonne, to hauehave a care to learne, and to practiſe the will of God, 1. Chron. 28.8. And thou Solomon my ſonne, know thou the God of thy Fathers, and ſerue him with a perfect heart, and with a willing minde, for the Lord ſearcheth all hearts.
Doctr. 2 When as the Prophet Dauid repeateth the words,What ſorrow it is that accō panies repentance. The perſon whom he had offended. Againſt thee, Againſt thee: heere marke the extreame ſorrow and griefe of Dauids heart, that he had ſinned againſt his merciful God, what was it that ſo grieued his ſoule? The ſhame of his ſinne could not: for that was not knowne but to GOD onelyonly; neither feare of puniſhment, for what man durſt be ſo bolde as to call him to account, but that hee had beene ſo vile and wretched, to ſinne againſt his moſt louing God,Dauids ſin aggrauated. this was the thing that made his heart to bleed: which muſt teach vsus all this leſſon, that whenſoeuer we fall into any ſin, this conſideration aboue all other ſhould ſinke deepeſt into our hearts; namely, the consideration of the perſon whome we hauehave offended; and that not ſimply againſt man, but againſt GOD himſelfe.
And this ſin of Dauid is aggrauated in diuers reſpects.
Firſt, Nathan telleth him, that Almightie GOD had giuen him that Kingdome,2. Sam. 12. and the Wiues of his Lord, and if that had beene too little, hee would hauehave giuen more, 2. Sam. 12.
Secondly, that Dauid man whom God had ſo honoured, that had taken him from a ſheepe-folde, and gaue him a Scepter, which by his mightie power made him eſcape the hands of all his enemies, and had graced him with the gift of his Spirit: Who had made ſo great proceedings in Religion, and the worſhip of GOD: it could not but cut him and wound him at the very heart that he ſhould ſo fowly fall.
Thirdly, in that his example ſhould bring a great ſlaunder to the Church of God, and open the mouthes of the vncircumciſed Philiſtims, to reproach them and reuile them, as we ſee in Shemei.
Fourthly, in that he had by his ſins laid open the Church and people of GOD to his iudgements, to plague and puniſh them.
True note or …pen…anceNow from this practiſe of Dauid, we learn that which I taught before; namely, that the children of God are grieued for ſinne, becauſe it offends and diſpleaſes their mercifull GOD: Dauid needed not to hauehave beene ſo much troubled for his ſin, eyther for ſhame, for it was not knowne but to God alone; or puniſhment, for none could call him to account: but that …ee had offended his mercifull God …nd louing Father, it did torment and vex his conſcience exceedingly; ſo eueryevery childe of God that truly repents of ſinne he is more grieued for ſinne, becauſe it offends God, then for feare of ſhame or puniſhment. As wee ſee in Dauid, Pſalme 119. I hauehave hid thy word within my heart, that I might not ſinne againſt thee. The like wee may ſee in Ioſeph. Gen. 39. when hee was tempted to lewdneſſe by his adultreſſe Miſtreſſe, his anſwere is worthie to be remembred of vsus; How can I doe this great wickedneſſe and ſinne againſt God? The wrong that hee ſhould hauehave done vntounto his Maiſter, did not ſo much preuaile with him, as that he knew he ſhould ſinne againſt GOD; And the like may bee ſaid of Peter, Matth. 26. Who remembring how kinde and louing CHRIST had beene to him, euen to pray to his Father for him, when Sathan deſired to buffet him: That tolde him, Matth. 16. That the gates of hell ſhould neuer preuaile againſt him. The looking backe of this his Maiſter wounded him to the heart, that hee ſhould ſinne againſt him, ſo cowardly to deny him.
Vſe. 1 Well, ſeeing this is the nature of true repentance, of godly ſorrow, and remorce of conſcience for ſinne, that the childe of God is grieued for ſinne; becauſe it diſpleaſeth GOD his moſt louing and mercifull Father, as in Ioſeph, Dauid the Prodigall ſonne, &c. let vsus labour to ſinde our hearts thus affected, that wee can mourne for ſinne, becauſe it is ſinne, and offendeth GOD our louing Father; though none knew of it, nor could accuſe for it, nay although there were no hell, nor Iudgement to condemne vsus, yet that wee ſinde our hearts wounded for our ſecret ſinnes, for our cloſe ſinnes and hidden corruptions; becauſe wee know they offend our moſt gracious God and louing Father.
Let it be farre from vsus to ſay with Pharaoh, Exod. 5. Who is the Lord? that I ſhould be afraid to ſinne? Oh! know (O man) whoſoeuer thou art that exalteſt thy ſelfe in this manner, to ſinne with a high hand againſt the Lord, That the Lord is as a conſuming fire: It is hee that drowned Pharaoh for all his pride, Exodus 14. It is hee that made Ieruſalem a heape of ſtones, Matth. 29. It is hee that ſent lice vponupon Herod, Actes 12. and fire vponupon Sodome, Geneſ 19. Learne therefore to know God aright; And it will make thee quake and tremble to ſinne againſt him.
Vſe. 2 This ſheweth that moſt mens repentance is but counterfeit and vnſound; for were it not for ſeare of ſhame and puniſhment, they could be content to commit ſinne, to liue in ſinne from day to day, as Potiphars wiſe tempted Ioſeph continually to ſinne and vncleanenſſe;Geneſ. 39. alas ſhee thought not, that GOD ſhould ſee or beholde it: But whatſoeuer thou arte, vnleſſe thou finde thine heart humbled for thy cloſe and hidden ſinne, and ſecret corruption, I tell thee thou art not truely humbled: the verieſt beaſt and Atheiſt that euer liued may confeſſe his knowne ſins, and in regarde of the ſhame and puniſhment be ſory for them,Exo. 20.17 1. Sam. 15. Matt 27.3 Actes 8.25 as Pharaoh, Iudas, Saul; Simon Magus, &c. but heere is godly ſorrow which brings repentance neuer to be repented of, to be grieued for ſinne, though wee ſhould hauehave neither ſhame nor puniſhment, ſeeing it offendeth a gracious and mercifull God,A ſimile. as we ſee two children, one is a naturall, louing and duetifull childe; and hee is loath to offend his father, though he neuer corrects him, becauſe he ſees his father kinde vntounto him: An other that is of a froward nature, hee is loath to ſinne before his father, for feare of the whip, and therefore out of his fathers fight he will play his prankes.
Doctr. 3 In that Dauid thus laies open his ſinne,A penitent perſon neuer excuſes his ſin. though it was ſecret, and doth aggrauate it: wee learne that he that truly repenteth of his ſinne, will not excuſe it, mince, hide, and cloake it, and ſeeke ſtarting holes to conceale it: But he will truely and humbly acknowledge it, lay it open and make it manifeſt vntounto God: hee doth not blame the folly of the woman: nor by any meanes ſeekes to hide his ſin, but laieth it open before the Lord, Againſt thee hauehave I ſinned: ſo it is the manner of GODS children that doe truely repent to lay open their ſinnes in the worſt & vileſt maner, to make them greater, not leſſer.
Vſe. 1 Well then, this doth ſhew, that thoſe men are not truely humbled,Note of a wicked mā neither yet hauehave truely repented that doe ſeeke ſtarting holes for ſinne: I am not alone, if I goe to hell, I ſhall hauehave more company: It is but the faſhion, and if I doe no worſe then ſweare by faith, troth, &c. the Lord, I hope, will pardon me: This excuſing and cloaking of ſinne, is a ſigne of a naughty and diſſembling heart: that that man or woman is nor truly humbled as they ſhould: we ſee this in Saul, he was ſo farre from aggrauating and increasing his ſinne, that he found out many excuſes,1. Sam. 15. Matth. 15. The people did it, and it was to offer Sacrifice: So the wicked at the day of Iudgement are ſo far from confeſſing their ſinnes, that they excuſe them: ſo t…at it is a note of a wicked and graceleſſe heart to excuſe ſinne: to hide it, and couer it,Pro. 28.23 and he that …o…n ſo, ſhal neuer finde mercy.
Againſt thee: Againſt thee only hauehave I ſinned.
IT may heere bee demanded how Dauid could ſay that he had onelyonly 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 onelyonly hauehave 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 hauehave 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 houſe, when hee knew the ſame (although he defiled her not) gaue Abraham a large gift for ſatisfaction. What ſatisfaction then might Dauid giuegive, 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 giuegive for his life: yet as precious as a mans life is vntounto 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 vntounto follie.
And vntounto 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 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 onelyonly hauehave 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 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 onelyonly? Luke 5.21.
No creature hath this power, for 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 onelyonly, becauſe all ſin is againſt GOD alone: no man on earth, no Saint or Angell in heauen can pardon and forgiue ſinnes, but GOD onelyonly: 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 pardon of ſinne, before they were committed and repented;Horrible impietie.yet the Pope can, and doth giuegive 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 giuegive men licence to ſinne, and open a gappe to all manner of villany? For who will be afraide to ſinne, if he may hauehave 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 vsus know we hauehave to 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 hauehave 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. 12.19Where 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 law, but GODS law is violated and broken: And if his Lawe were not broken, no man, nor any other creature ſhould hauehave any cauſe to complaine, and therefore all puniſhing and vengeance for ſinne belongeth properly to God, and vntounto 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: 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 hauehave 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 vsus, though we muſt, and may, labour to be reconciled to men, yet let vsus looke vp higher to the hand of GOD: to be reconciled vntounto him, to begge pardon at his hands, and to be at one with him: alas! what ſhall it boote vsus 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 can appeaſe the anger of man, and be in danger of the iuſt and ſeuere anger of the eternall GOD? And therefore let vsus 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 fold, wee muſt be reconciled to our brother, and ſeeke to right wrongs done vntounto 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 vntounto the thing confeſſed: namely, his particular ſinnes and impieties, And done this euill in thy ſight: In the former words I hauehave 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 hauehave I ſinned: as if hee ſhould hauehave ſaid: O my God, it grieues me exceedingly, and 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 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 onelyonly 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 hauehave 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 vntounto 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 hauehave 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 hauehave ſinned in aſking vsus 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 hauehave beene truely humbled, hauehave repented and confeſſed their particular ſinnes, vntounto the Lord, this ſhewes moſt men and women hauehave not true repentance, but onelyonly the ſhadow of it: Alas! the 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 vntounto 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 hauehave 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 hauehave God to couer them with the bright robes of Chriſts righteouſneſſe; If a ſicke man come to the Phyſition, and onelyonly tell him hee is ſicke, and neuer ſhew him his particular griefe and diſeaſe that troubleth him, and the manner thereof, 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 hauehave 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 hauehave ſinned greatly, Becauſe I hauehave done this thing, that is, numbring of the people. So that wee ſee it ſtandeth vsus greatly in hand, euen with griefe of heart to confeſſe our particular ſins, and to giuegive 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: we ſee that it ſtands vsus 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 hauehave 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. 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.]
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.
Secondly, becauſe ſin doth diſpleaſe God, and offendeth his Maieſtie, therefore it is called an Euill of all euills.
Thirdly, becauſe this euill of ſin infects heauen and earth, and brings euill to all the creatures of God vnderunder 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 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 vsus 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 hauehave 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 vnderunder 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 hauehave 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 vntounto 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 the Lord ſees vsus, his fiery eies behold vsus, and the Lord euen then ſtands at our elbowes, and lookes vponupon vsus: 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 eueryevery Epiſtle,Philip. 4. Reuel 3. I know thy workes: O then let the remembrance of this make vsus watchfull and wary to looke vntounto all our wayes, to liue as euer in Gods preſence.
Vſe. 2 Here is matter of comfort and incouragement vntounto 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 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 louelove and feare him: yea he will not leaue a cup of colde water without a reward: O then let vsus proceede and abound in good workes, in knowledge, faith, repentance, patience, obedience, humilitie, zeale, louelove, &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 hauehave ſaid: O Lord! I confeſſe, that ſeeing I hauehave 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 hauehave 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 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 vntounto the Lords righteous iudgement: This we may clearely beholde in Iudas, Matth. 27. who readeth his owne Sentence of condemnation againſt himſelfe, ſaying; I hauehave ſinned in betraying innocent bloud. And for this purpoſe the Lord hath put into the Soule of eueryevery 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 hauehave I ſinned, &c. And withall, doth cleare the Lord of iniuſtice and hard dealing towards him. If he ſhould bring vponupon 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, eueryevery where ouertaking them, giuing a man no reſt, neither night nor day, but eueryevery 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 eueryevery one take heed of ſinne, for the motions thereof may well be compared to thoſe locuſts of 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 vponupon their ſoules in the end.
Vſe. 2 This teacheth vsus moreouer, to be very carefull, that wee neglect not the checkes of conſcience, nor our owne hearts, reproouing vsus 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 vponupon him, all thoſe iudgements which hee before had threatned 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 vsus 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 vsus 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 hauehave deſerued. Old Ely, when Samuel telleth him that GOD 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 giuegive mee that which dogges oftentimes hauehave, euen a crumme, of thy merciemercy. 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 hauehave 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 hauehave we not eate and druncke in thy company? ſeeming thereby to hauehave 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 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 vntounto Ahab, he hated Michaiah, and why?1. Reg. 22.8 becauſe he neuer propheſieth good vntounto him, but euer tolde him of Gods iudgements, and therefore hee could not away with …im: but let vsus 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 vsus 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 ſhould be good for him, Pſalme 141. verſe 5.
Vſe. 2 Let vsus 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 louelove and let vsus deeme it a ſingular fauour of God, if the Lord ſend ſome godlie Nathan to tell vsus of our ſinnes, and to thunder out GODS iudgements againſt them: it is a ſigne the Lord loueth vsus, and would not hauehave vsus to periſh: And therefore let vsus bee ſo farre from murmuring or diſliking the Lords Miniſters, for telling vsus of our ſins, that we ſhould rather louelove 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 hauehave beene the meanes to humble them and caſt them downe for their ſins,Pſal. 141.5 of all other they louelove 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 vntounto the word of God in the mouth of his miniſters;Ghd'ſpeaketh by his Miniſtera. as though the Lord himſelfe ſhould ſpeake vntounto 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 vsus take to heart the judgements of GOD threatened by his Miniſters: let vsus make a good vſe of them; and let vsus aſſure our ſelues that vnleſſe we do repent, they will ſeize vponupon vsus: 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 vsus as we deſerue.
For himſelfe hee confeſſeth, that GOD is moſt iuſt; That howſoeuer the Lord might bring vponupon 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 vponupon him and his houſe, the Lord ſhould ſtill free from cruelty and iniuſtice.
Doctrine By this example of Dauid wee learne to free the Lord from all cruell,God is euer iuſt in his iudgements. hard, and vniuſt dealing: that although the Lord bring vponupon vsus many and grieuous judgements, ſickenes, pouerty, impriſonment, plague, famine, ſword, peſtilence, &c. yet let vsus 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 hauehave 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 merciemercy that we were not conſumed: Becauſe his compaſsions faile not: the like example we hauehave 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 hauehave ſinned againſt him.
Vſe 1 Hence wee are taught, whatſoeuer croſſe or iudgement the Lord ſhall lay vponupon vsus, to vndergoe the ſame without murmuring or repining againſt GOD; for in all theſe things God is moſt righteous, and laieth nothing on vsus, which we hauehave not deſerued. Let vsus therfore learne with Dauid to be dombe and ſilent vnderunder the hand of God, whatſoeuer we ſuffer, becauſe God hath done it, and wee hauehave 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: nay rather let vsus with Dauid confeſſe and acknowledge that it is the iuſt hand of GOD, and that he doth vsus no wrong although hee ſend many and long afflictions vponupon vsus let vsus confeſſe it is his mercy that hee ſends no more, yea let vsus 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 vsus,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 vsus not only in our owneNote. Particular croſſes and calamities acknowledge God to be iuſt, but alſo in the matter of Reprobation and Reiection, let vsus acknowledge Almightie GOD to be moſt iuſt and righteous, let God be true, and eueryevery 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 vsus labour to be like vntounto him, let vsus 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 vsus 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.