iudgement it might haue cost him the setting on Can we but learne from hence that indeede dangerous it is for outward estate to aduertise Princes of their faults and for all that yet when God commaundeth it must be done Now God commaundeth all duties of ones place Thus did Iohn Baptist Elias and others Neither this onely but very hard wil it be to bring great ones to see their faultes Saule may teach vs this These thinke not of sinnes they thinke their places excuse them and many such fig-leaues haue they Yet for all this men must endeuour that such may know and amend their faults who sin not alone but by example infect others But some may say Why was Nathan sent rather then some other For his ministerie and place for gifts and sidelitie as a knowne man meete to conuince the King Where then are these Eliasses Iohns Latimers such like Now marke the fruite Dauid is rebuked and amendeth So doth God blesse his owne ordinances as to Saule and Ahab who somewhat yet by rebukes were restrained Let none therefore make doubts in Gods businesses but go about them and leaue the successe to him who giueth it 1 Dauid is rebuked amendeth at a worde Heere is a difference betweene the rebukings to the children of God and men vneffectually called Gods children are corrected and rebuked at and by the word Gods workes are wont to worke more with worldlings 2 But put case they hearing the word doe seare as Herod and Faelix c after they forget Gods children doe hide it vp and make it of vse and to rebuke long after that they once haue heard it 3 Or graunt the worldlings doe thinke vppon it they are not reformed the godly are The occasion remaineth which is both of Nathans message and Dauids enduring this Psalme to wit his going in to Bathshela Where first mark the words after the matter The words are verie graue honest and seemely giuing vs to take knowledge of that which is not so comly to be spoken of This phrase is vsuall in the Scriptures as Knowing It is a grace of speech in seemely termes Eyphemismos to deliuer vnseemely things so Iob 1 5 blessing is put for the contrarie as 1 Kings 21 10. This is vsuall in the Scriptures as likewise in other tongues Eyonyma in Greeke a good name for a thing of worse worth Eymenides for the Furies the old Latines for nothing would say well for no bodie good successe and so other Nations the Tuscan Italians call diseases which they most loath with more fauourable names as the Falling sicknesse Gods disease and such like 1 How ought men therefore abstaine from euil deedes when the Spirit of GOD forbeareth euen the ordinary names of common sinnes 2 Nay a shame shall it be for vs not to leaue of all filthie speech and not so much as to name with liking any sinne Looke Exod 23 13 Hosea 2 17 Psalm 16 4. 3 So that if euen for termes a man should looke to him selfe the like care is to be had of companie recreations attire diet and such things wherein we may very soone offend The matter meaning of the phrase is that Dauid sinned in Bathsheba and by occasion thereof vpon Vriah giuing likewise cause to the enemies to blaspheme 2. Sam 12. 1 O then into what fearefull sinnes may the children of GOD fall To any saue that which is against the holy Ghost so that all the care in the world is too litle to watch ouer our selues with 2 Againe see how one sinne tolleth on another Dauid little thought of murther at the first but nowe to seeke a cloake for adulterie he will commit that yea not care for the glory of God in respect of his owne credit Doubting in Eue bred disobedience and the miserie of all mankind Wherefore resist sinne in the beginning it will too soone grow too strong and draw a long taile after it 3 Besides consider that Dauid had no doubt of his priuie Chamber whom hee vsed verie secretly for Bathsheba as he dealt with Ioab for Vriah by priuate Letters neither durst those parties be acknowne Court sinnes are manie times couert and cunning and yet for all this we see they come and breake out It is therefore follie sinning to think to lie hid Thou diddest it secretly saith Nathan to Dauid from the Lorde but I will doe this that is 2. Sam. 12.12 punish thee before all Israell and this sunne Nay Kings themselues cannot sinne without marking by God and in his time reuealing Now the partie with whom this sinne was committed is not to be neglected Bathsheba a vvoman not onely of good house and place whom Dauid the King after married but a deuout woman obseruing the religious seruices of God in her purification 2. Sam. 11.2.4 verie wise and accomplished as may appeare by the 31 of the Prouerbs which seemeth to haue beene of her making yet she is ouer-taken to folly 1 Let good Ladies then take heede of daliance courting Sooner may they be ouercome then they thinke for such is the poyson of euill companie and speech able to infect the chastest in the world 2 And if Dauid and Bathsheba commit follie may we doubt but that there was a great deale more filthines then in the Court So it is some one sin appearing may make vs iudge of many close Reade ouer the whole eight chapter of the prophecie of Ezechiell Where then many sinnes breake out know that many more are committed vvhich should make vs mourne at the filthinesse of such times Obiect But one may say I neuer committed adulterie I neuer kept whore c. Aun There is no Dauid for all that that hath not his Bathsheba no Bathsheba that hath not her Dauid that is none is there but taketh delight in some sin or other Idolatrie is whoredome so is couetousnes Iam 4.4 Wherefore let euerie one seeke to finde out the strange flesh his soule runneth after as his Bathsheba which one may doe by applying the whole word of God to his whole selfe constantly studying and meditating thereupon making more account of the witnesse of our consciences then the iudgements of any other That shall we finde to be our Bathsheba or sweet sinne 1 Which we will least be acknown of as in Saule for the Amalekites Herod for Herodias and such like So doe proude couetous riotous persons excuse extenuate or cloke their sinnes 2 Which though we take great heede we shall easily offend in as that of the tongue Psalm 39 23 Iam 3 8 So is it for anger in parties subiect thereto 3 Which enemies waite to trap vs most in and can vpbraide vs most with They can sooner see it then wee our selues Nature in euery body sootheth it selfe none but thinketh himselfe faire his own breath sweet But especially if those whom wee iudge aduersaries are godly and wise as Elias to Ahab Michaiah Iohn to Herod there
it is first to teach vs that euen the particuler examples of the Saints of GOD haue vse for common instruction and now in this kind of Dauids fact to learne ones owne infirmitie howe diligent in searching ones owne selfe howe seuere against himselfe for faults how desirous to rise after falls euery one should be Secondly that in some cases a man may be acknown of his personall faults to others and openly 1 According as he hath offended publiquely as Dauid did or priuately 2 When we be acknowne of our owne sinnes Gods mercies to comfort others as Paule dooth of his persecuting 3 To witnes our sound and thorough turning to God while we are not loath to be acknowne of our faultes in the face of the world Thus much of the partie to whom this treasure vvas committed of trust nowe foloweth the kinde of the enditing it is saide to be a Psalme A Psalme is when there is Musicke set to a dittie a song is many times musicke or notes without dittie Dauid was wont and others to sing to theyr Harpes or Lyraes as we are wont to play two or three or foure parts and sing the sift thus did the Lyricke Poets Pyndarus Horatius make ditties for such musick But this is the difference Dauids Musicians had the gift of prophecying as 1 Chro 25 1 2 3 that is to open the Scriptures and make godly ditties for the vse of the seruice of God and did not onely make noyses in the Temple or Tabernacle 1 Chron 25 5. The instruments and voyce were when there had been before some sermon of the praysing of God to stir vp the people thereunto Looke psalme 57 8 9. Why then should not wee by all the meanes that God affoordeth stir vp our dull harts to praise him Or shall Dauid haue such priuate exercises of religion as that he can pen mournfull ditties or Elegies and shal not we likewise exercise our selues vnto godlinesse somtimes searching out our sinnes bewayling them gathering together the promises of God in Christ to beleeue in them laboring to get particuler directions for euery of our practises enrolling Gods fauours to vs and returning prayses for them The Authour or scribe was Dauid a King and Prophet bewayling his owne sins shewing vs 1 That kings should confesse theyr sinnes and set themselues a part to take knowledge of them and mourning ouer them 2 That the breach of the worde of God is a sinne in kings as well as any other so that murther adultery though neuer so close swearing breaking the Sabbaoth pride idlenesse c are sinnes in them What King either of Spaine or Fraunce would haue doone as Dauid did but yet so ought he 3 And that if Dauid who loued musicke so well did vse it in such an holy and profitable sort ought not wee to follow such delights as we may be the better for The time was when the Prophet Nathan had comne vnto him and not before That is that then hee penned this Psalme not that he did not before acknowledge bewaile his sin For it is not likely that a man as Dauid was according to Gods owne hart could continue so long as some thinke Dauid did in his sinnes without touch of heart Looke 2 Sam 11 27. Besides Dauids heart smit him presently in smaller matters as for numbring of the people wishing for water at the well of Bethlehem cutting off the lap of Saules garment therfore it is most probable it did so in this thing Lastly vnlesse Dauids hart had had some exercise before it would hardly haue yeelded so presently to Nathans reprehension it was otherwise with Saul toward Samuel with Adam and Eue to God VVell then may some body say if Dauid was touched in hart before was it not sufficient Aunsw No. God would haue the occasion of blasphemie giuen to the enemies by the death of Vriah and the scandall to the people by the adultery of Bathsheba taken away and that Dauid should be a patterne of effectuall conuersion to all posterities Where marke that when men openly and notoriouslie sin God will haue it as openly acknowledged Was not it thus in Manasses Peter Paule and diuers others This time is set out by circumlocution to wit that it was after that Nathan came vnto him that is some months after his fault with Bathsheba and vpon Vriah According as likewise it falleth out with the children of God sundry times when they haue sinned Many yeeres there were before Manasses was touched some months before Paule was cōuerted after his persecuting the brethren of Ioseph long after theyr vnkindnesse to their brother were grieued with themselues So that a man may be some while before he repent and lie in some sinne before he sufficiently turne vnto God and be in some way of turning and yet not fullie please God Iehu did many good things likewise the men that spied out the Land saue Caleb and Ioshua 〈◊〉 neither did all as they ought Then hath a man true full sorrow for his sin when it is to conuersion and increasing change 2 Cor 7 9 11. This the Apostle calleth godly other is worldly sorrow and alwayes hath with it great care great Apologie indignation feare desire zeale punishment whereof we may speake more particularly afterward Nowe Nathan went to Dauid as sent of God 2 Sam 12 1 not of himselfe nor sent for by Dauid or set on by any Courtiers or aduersaries 1 Reg 22 8. 2. Reg. 19.2 2 Sam 7 2 Sometimes Kings could send for Prophets Ichoshaphat for Michaiah Ezechiah to Esaiah and this our King and Prophet to Nathan now Nathan is faine to come without sending for goe by Gods commaundement onely so are all mens mindes readier to finde fauours and comforts then be acknown and confesse their sinnes not indifferently liking of the companie and ministerie of Prophets but for their owne turnes and pleasings Heere may we well thinke howe Nathan might be discouraged going to such a personage in such a time on such an arrand as by and by we shall heare of yet is he not but goeth about Gods businesse euen to the displeasing as he might feare of Kings and Princes Why then should anie be so nice to feare rebukes taunts of meaner men which draw no blood And seeing that Dauid had need to be put in mind who can iudge any admonition sufficient for himselfe This comming of Nathan to Dauid is to be considered of by the intent and end to rebuke and conuince Dauid as may appeare by Nathans whole course and the successe thereof But marke I beseech you Nathans iudgement and behauiour 2 Sam 12 2 darklie he goeth about the bush intending to make Dauid confesse first in the generall then to conuince him in the particuler fearing that if hee had gone plainly to worke the King would not haue heard all but cut him off in the midst or if hee first had opened the fault not conuinced the
knoweth So Luke 13 25. I knowe you not that is I acknowledge not you and so is it heere I acknowledge c. Now this indeed is the property of the children of God to make knowne their sinnes Dan 9 Paule Manasses c. In this acknowledging there is 1 Knowledge 1 That is perceiuing by the worde of God that the thing founde fault with is a sin all doe not presently yeelde heereto as Saule 2 That this sinne doth deserue euerlasting damnation 2 Application of the knowledge of the grieuousnesse of sinnes to our owne selues wherein especially consisteth acknowledging This is harder then the former Better may one in generall know sin then that himselfe in particuler hath committed it and yet this is necessarie For this end are priuate messages to Dauid Ahab Herod c. Nowe this application or acknowledging must haue sundrie properties 1 It must proceede from the hatred of sin Take heede of confessing sinnes in iesting or boasting it is as in a vomit casting out things enemies to the stomacke 2 With faith in the promises of mercie in Christ otherwise despaire will assault 3 From a setled iudgement no light opinion that our selues are sinners 4 According to the thinges wee are rebuked of by the Worde as it was with Dauid toward Nathan not taking exception against his charge 5 Franke not by compulsion but of our owne accord 6 Without excuse or lessening our fault nay rather with exaggerating 7 VVithout delay presently 8 VVithout opinion of desert for acknowledging sake Thus much of the manner nowe followeth the helping cause which is the beeing of his sin euer before him this made him the rather to confesse because his sinne was alwaies before the eyes of his minde conscience neyther could he find ease till by confession he had set them aside Of this cause we may see the Kinde Propertie of it Beeing before or in his eyes Euer Sin is before one 1 When one who hath sinned calleth his owne sinne to minde and of purpose searcheth his hart to that end to humble himselfe 2 When the conscience keepeth recorde against a mans will and so checketh him 3 VVhen God in mercie the partie not thinking of it vseth some meanes as Nathan to Dauid Elias to Ahab to make them for euer after to thinke therof All which I take it are meant heere This euer is with limitation from the committing of sin and taking true knowledge thereof in his owne hart by meanes sent of God So as that no maruaile if sometimes Gods children haue not their sinnes in their eyes They must pray to haue their eyes opened Let vs besides consider 1 Howe necessarie this mercie of God is to pricke our harts to true conuersion else shall wee not see our sinnes 2 The force of sinne once knowne it will neuer leaue checking the conscience till it be throughly taken away 3 And that if we will be like the children of God vvee must often call our sinnes to minde and exercise our selues thereabout not seeke to forget them or driue them out of our mind Hetherto is the manner the persons follow first confessing I Dauid a King who had done this matter secretlie that few knew of it whom no mans lawe could make mee to doe as I doe and might seeme to shame my selfe in that I doe I for all that doe confesse my sinnes It is cleere then 1 That Kings and the greatest in the world ought to confesse their sins 2 Though they might without being detected conceale it 3 And that the quiet of their conscience should more be regarded then all their honour and reputation especially in comparison with the glorie of GOD. The second to whom confession is made that verse 4. Now this person is God not a Priest to whom though in some cases we may confesse 1 If we haue scandalized or wronged him 2 If we endeuour to cōfort him by reckning our faults and Gods mercies 3 Or if we desire comfort from him 4 Or desire him to pray for vs. Not 1 vvith conceit that hee hath power to forgiue our sinnes 2 Or with iudging that we ought to be acknown of euerie particuler 3 Neither with opinion that heereby wee deserue anic thing 4 Or are willing to haue penance enioyed to make satisfaction To God confession is to be made 1 For the comaundement sake 2 Because all sinnes are most against him 3 He taketh knowledge of all sinnes 4 Hee is able to forgiue them 5 He promiseth so to doe 6 And he hath so done to Dauid 2 Sam 12 13 and others The partie is God who is set out heere partly by Repetition Singularitie Repetition in these words Against thee thee onely which manner of speech bewrayeth an earnest affection of the hart as not beeing able to containe it selfe great indignation against himselfe so as that he seeth hee hath broken the Law of God procured his displeasure and yet perswasion of fauour otherwise he durst not thus be acknowne So as that all confession should be earnest and in faith besides the properties we had before The singularitie of this partie followeth in that it is said Against thee thee onely which all doe not expounde alike Some against thee who onely knowest what I haue done Who sinne is verie headlong suddenly frō thoughts it wil come to outward act 3 That none but should withstand euen inward corruptions Atheisme prophanenesse vnbeleefe hypocrisie c. Now followeth the forme In thine eyes O God God properly hath no eyes but parts of the body are sayd in the scripture to be in God for their workes sake As because the eye is an instrument of knowledge therefore it is put for knowledge so as that the Prophets meaning is that God iudgeth this to be sinne in whose eyes it is God iudgeth that to be sin which is against his will written and reuealed 1 Learne then that all men sin God looking on Sin is in his eyes 1 So as that all sinners ought to be afraid when they sinne 2 The godly ought to be verie warie 3 And to knowe that as sinnes committed are in his eyes so are good deedes that the conscience of his knowledge ought to support men in their good dealing against all hard censures of the world 2 And that God is verie long suffering who seeing so manie sinnes for all that spareth them 3 And that Dauid cōsidering this had wonderful griefe which we well may examine by 2 Cor 7 11 forward Where are sundrie workes of this godly griefe set downe The first whereof is care that is mature and conuenient diligence to correct his fault and to take away the scandall to the which is thwart and contrarie when a man not well vnderstanding his sinne can confesse but deferreth to redresse it The second the Interpreters call cleering in the originall it is a speech of defence for a mans selfe whereby one may be iustly excused Now this is when a man confesseth his
desire then containeth a request to haue particuler iudgements or punishments kept from the Prophet For to the fault of sinne belong diuers rods scourges which the Prophet heere feareth Now this desire hath two parts The first Cast me not away from thy presence the other take not thy holy spirit from me In both the which the Prophet Dauid seemeth to haue respect to Gods dealing with Saul whom he cast off from being King as to haue the kingdom to continue in his line and from whom likewise he tooke his good spirit The presence or face of God in Scripture signifieth sundry things which were too long to recite heere it containeth three things 1. Fauour of God 2. The place of the worship of God whence the face and fauour of God may be perceaued So Gen. 4.10.14 Ion. 1.3 1. Sam. 26.19 3 Seruice before or in the presence of God Which in Dauid was his seruice in gouerning the kingdome So Math. 18.10 Iob 1.6 Esth 1.14 These the Prophet desireth not to leese Cast me not take not these away from me in an anger otherwise I shall endeuour to beare the losse patiently First now let vs learne by Dauid calling to minde Gods dealing toward Saul to profit and be the wiser for Gods punishments in others 2 Let vs a little enquire whether this fauour the Prophet feareth to leese be for and to saluation or in thinges onely belonging to this life For the clearing wherof some sentences must first be set downe 1 Dauid had the fauour of God to saluation 2 Dauid could neuer fully and for euer loose it 3 Dauid might haue the feeling of it so impaired as that he might feare that he should loose it 4 Neuerthelesse this fauour is not heere meant but that fauour whereby God first gaue Dauid the kingdome aduauncing him to the honour of being Gods Lieuetenant to gouerne his people in hauing God for his defence and grace as Saul had for a time Which fauour among outward things is the greatest in the world This Dauid desireth may not be taken from him not so much for the kingdome sake as 1. That God might not bewray to others that he was displeased with Dauid 2 That Dauid might not by occasion heereof cause the aduersaries to blaspheme 3 That yet Dauid might haue his high place frō whence he might make open confession and acknowledging of his fault to all his kingdome Thus much for that question 1 Now all that are aboue others if they meane to keepe their wealth honours in the fauour of God they must take heede of sinne 2 Since that kingdomes are taken from Princes and so meruailous changings and troubles come wee had neede pray for Kings that they sinne not and if they sinne that they may repent 3 That euen for sinnes God taketh away outward fauours 4 That in outward callings men should remember to labour in them as seruing before the face of God 5 That in the lesser matters as any outward thing it greeueth the seruant of GOD to see any displeasure of God Hitherto the first part the second followeth Take not thy holy spirit from me Spirit dooth heere signifie the gift of the Spirit as else where in Scriptures I doe not thinke that the Prophets meaning is to speake of the spirit which is called of sanctification which howsoeuer a man may feare to leese can neuer yet fully be lost but of the good spirit of the holy God which spirit is said to haue departed from Saul 1 Sam. 16.14 Saul had not the sanctifying spirit of God vnlesse onely in restraining him Indeede he is said to be an other man that is furnished with other gifts then he had before whereby he was enabled to gouerne the kingdome as in the booke of Iudges the spirit of the Lord is said to come vpon the Iudges that is the worke of the spirit in sundry gifts and abilities of the spirit for gouernment in warre and peace As Saule therefore lost such gifts so Dauid prayeth he may not to wit loue of his Countrey and people prudence courage making good lawes felicity or good successe He teacheth vs then 1. That sinne deserueth not onely the impairing of sauing graces but the losse euen of gifts meete for a mans particuler vocation So God threatneth Mal. 2.2 to curse their blessings and saith Ezech. 20 26. That he polluted them in their gifts so Nabuchadnezzar is said to be turned into a beast Dan. 4. That is to loose the vse of reason after the same manner Nabal became a sot or a stone 1 Sam. 25.37 2 That euen the gifts of a mans calling are from the Spirit of God so as not the meanest calling or gift belonging thereto is to be despised 3 That euery one is to endeuour to haue to preserue and increase the gifts of his calling 4 Now as all gifts are good so those which are for the ordering of family cittie or kingdome are most excellent 5 Mention of the holy Spirit is made to teach vs that all duties are to be done holily They are done holily when 1 First the kinde of life is warrantable by the word of God that is when it any way setteth out the glory of God or procureth good to others 2 The party performing any dutie is in Christ repenteth for sinnes 3 He doth the duties for conscience to God as in the presence of God 4 In the vndertaking of duties he calleth vpon God Hetherto the fift petition the sixt followeth verse 12. Restore me to the ioy of thy saluation c. Verse 12 Wherein hee desireth to haue the gifts of the Spirit giuen him againe which he had lost by reason of his sinne For sinne doth mightilie daunt and dull the graces of the spirit Of this petition there are two parts one to haue the ioy of Gods saluation the other to be established with Gods free Spirit Restore dooth properly signifie to returne that which is not a mans owne to the proper owner But so can it not be taken heere For all things are properly Gods nothing our owne Heere therefore Dauid desireth to haue those things giuen him againe which he had before and hath now lost Ioy doth signifie cheerefulnes of hart Looke verse 8. with it alwayes seeking vppon conceit of want hoping to haue in seeking resting in hauing Saluation doth not here signifie the estate of blessed life but outward safetie when as the prophet can wanting any thing come cheerefully to God seeke to him be perswaded of his helpe and finde it So is it Exod 14 13. Psalm 3 3. and that we so may vnderstand it heere may appeare because 1 That euerlasting saluation can neuer be lost 2 God for sins taketh away outward safety deliuerāce 3 God dooth threaten some such thing to Dauid by Nathan 2 Sam 12 10 11. Now this outward saluation or safetie spoken of hath with it 1 Gods promise to helpe 2 and certaine performance thereof Note
world but to his cleanenesse before God euen for his scandals toward men Thus much of the confession of vncleanenesse nowe followeth the desire to be clensed which God commaundeth as necessarie Esay 52 11 and Iere 13 27 is likewise promised in Ezechiel 36 21 hoped for by the Prophet Psalme 19 13. So as that we should not beare euen the least spotte no not in others Iude 23 much more not in our selues beeing all to be presented without spot and in the white shining robes of Christ Now then who seeth not himselfe to haue as much need as Dauid or any Wee euery of vs drinking in sinne c. vvherefore we ought as earnestly to desire it as euer he did But first we must know what it is namely the purging of ones conscience from dead works to serue the liuing God Hebr. 9 14. In which purging of conscience is witnesse of the pardon of fault and counting righteous with abilitie cheerfulnesse in all things to serue GOD without both vvhich the conscience is vncleane Secondly the sprinkling of Christes blood Hebr 9 14 that is the imputations on Gods part of Christes sufferings and on our parts the applying of them specially vnto vs as Ephe 5 25 26. worketh this Thirdly one is said to be cleane 1 For the word Iohn 15 3. 2 By faith Acts 15 9. 3 By the Spirit renewing 1 Cor 6 11. So as that if wee want any wee vvant our cleanenesse Thus much of the thing generally praied for nowe followeth the partie to be considered who is praied vnto and that is GOD. O God that is Father Sonne and holy Ghost Father from whom Sonne for whom holy Ghost by whom all good things doe come Who onely can and will shew fauour forgiue sinnes otherwise then the Papists teach that and yet notwithstanding for the present God euerie time granteth it not They must tast of gall and wormewood This is hard but necessarie and profitable 3 They feeling the sweetnesse of fauour desire it may be as it is indeede certaine Fearing least againe they should leese it which in no case they shall 1 If they cleaue to God as hee requireth in his word 2 If euer they had fauour 3 And desire continually to keepe it Thus much of the second the third is According to the multitude of thy compassions Wherein is the Thing Quantitie The thing is compassions motherly pittifulnesses for the word is taken from Mothers or dams toward their young ones which can hardly be told but by mothers thēselues Now these are sundrie and verie sweet It is verie hard to reckon vp the diuers kindnesses of mothers to wayward children but much more of GOD toward sinners 1 One is that some time or other he will make them see and feele their sinne and miserie 2 When they be throughly humbled hee will not fullie nor finally forsake them 3 He will watch ouer thē so as then ere euer they think of it he will draw them to conuersion as in Paule Agustine Luther So as that euen their sinnes shal turne to their good 4 He neuer casteth them away for their sundry slips and receiueth them whensoeuer they returne Now these are very 1 Tender euen as of a mother 2 They are seasonable 3 Not alwaies to the will but to the profit and good of the partie The quantitie followeth the word vsed is Rab signifieth Great Much. These mercies are great 1 Because they are frō a great God to such as we are deseruing the contrarie 2 They last for euer 3 They are in matters of verie great worth to wit saluation as knowledge faith iustification peace ioy patience worth all the world 4 They are to take away sin which is great Besides they are manie first for number as before Secondly For that they are renued 1 See then how hainous some one sin or other is that to the pardon thereof wee haue neede of great and much mercie 2 That hauing tasted the mercies of GOD they who feele them are neuer satisfied with them 3 And that whosoeuer once craueth mercie must alwaies seeke to haue it renued as his sinnes renue or els it is not sufficient The fourth and last is much Wash me much So as that a man of himselfe though he take Snow-water and much Nitre shall not of himselfe be cleane Christ therefore is like a purging fire and like Fullers sope Mala. 3 2. Peter would haue his head hands beside his feete washed Ioh. 13 9. Whereof before in the word wash Hetherto hath beene the cheefe summe of the vvhole Psalme Now followeth the more speciall setting down of things necessarie either for the Prophet himselfe and those from the beginning of the 3. verse to the end of the 19 or for the Church in generall in the two last For the Prophet himselfe in particuler and those three 1 Confession of sins 2 Desires or requests 3 Thanksgiuing Confession of sinnes from the beginning of the 3 verse to the end of the 6. This confession of sin is of Actuall in the part of the 3 and 4 verses Originall in the 5 6. In the confession or acknowledging there is First the act of confession Secondly the parties 1 Confessing 2 To whom the confession is made The act setteth downe the thing done namelie confession the manner and the helping cause to wit the beeing of his sinne before him Now this act or practise is brought in as a reason to encourage the Prophet to perswade himselfe that this his prayer is heard because he doth not hide but acknowledge his faults according to that 1 Iohn 1 9. And is brought in as though the Prophet desired to preuent a doubt which thus might be made Quest Why doe you so earnestly pray for fauour and forgiuenesse Aun I knowe my sinnes better then any other dooth how many and grieuous they are I confesse them this maketh me so earnest Teaching vs heereby 1 The griefe and trouble of a broken spirit Prou 18 14. 2 And that the greater the feeling of sinne is the more earnest will the desire of mercie be But marke that the Prophet confesseth and that first before he make any speciall sure Confession of sinne is alwaies necessarie by Gods commaundement it declareth that the partie is truly touched as where there is smothering one may doubt of feeling of sin It laieth open the sore that the plaister may be applied The wicked alwaies conceale their faultes the godlie are accusers of themselues neither can they finde peace without it The manner of this confession followeth set downe in the English word Know not fully for the most wicked vnrepentant knowe their sinnes and are neuer the better Better were it therfore translated I make known to others or acknowledge my sinnes VVell doe the Grammarians note that in the Hebrew tongue verbes of sence as knowing is doe signifie action also Psalme 1. God knoweth the way of the righteous that is approueth or sheweth that hee
fault craueth forgiuenesse applieth Christes merits taketh heede of the like sin euer after otherwise then when in worldly matters men denie or lessen their sinnes The third is indignation to wit a practise of holie anger against our selues wherby we often blame our selues mislike euen hate our selues and iudge our selues worthie of any punishment heereuppon all that we doe displeaseth our selues The fourth is feare which is a stirring of the conscience wherby we forecast all worst things vnto our selues doubting least God should not giue vs repentance and forgiuenesse and thinking that mens and Gods anger might breake out vpon vs. The fift is great desire that is a longing to satisfie Paul and all other who might any way take knowledge of their sin with desire to be restored to their fauours and likings The sixt is zeale a most earnest affection of the soule which cannot be kept in but breaketh thorough all and will bewray it selfe The last is reuenge a voluntarie practise of all duties to keepe the bodie vnder and preuent all like occasions for afterward Thus much of repeating his fault nowe followeth his iudging of himselfe worthy of any punishment and that is by reckoning vp wherein God might correct him by word or deede For word That thou mightest be iustified in thy sayings For deede and pure when thou iudgest That is though thou speake neuer so sharply or deale neuer so seuerely yet all is iust eyther in rebuking me by Nathan or taking away the child by death or whatsoeuer els But the words and phrase must be opened first This small worde that is sometimes for end or intent sometimes for consequent and euent as in this place For Dauid did not sin to that intent that hee might make God to be or to appeare iust but when hee had sinned then whatsoeuer hee should doe or say to Dauid were iust and deserued But heere is a doubt One would thinke that Paul in the 3 to the Romans and the fourth verse doth otherwise read and apply this place then seemeth to haue beene Dauids meaning Looke the place Aun Indeede he alledgeth the place according to the translation of the Seauentie-two Interpreters which then was most commonly vsed in the Church which though it â—ad some differing sound in words from the Hebrew yet the sence not much varying he thought good to vse But for the application of it Paule seemeth to me to doe that which our Sauiour Christ in a like case doth Math 4 10. where our Sauiour seemeth to insert the worde onely according to the intent of GOD though it be not in the Hebrew so that which the Prophet Dauid speaketh of God for his owne person Paule maketh a generall that so it is in all parties that God will be iustified and ouercome c. Others interprete it otherwise as though the Prophet should vnderstand this word I confesse and then should follow that thou maiest be iustified that I must needes acknowledge thou art iust c. But I take it that the Prophet hath regard to the second of Sam 12 chap 11 12 13 14 15 c. where God hauing threatened and taken away the child yet Dauid for all this confesseth God to be iust c. Well then in that Dauid thinketh thus of himselfe no doubt but he acknowledgeth he ought to be patient whatsoeuer should fall vpon him so must euery child of God doe But returne wee backe to consider of Dauids casting downe himselfe and submitting to the iustice of God in words and in deedes That thou mightest be iustified when thou speakest but first open the words Iustified not to reckon vp the sundry meanings of it in diuers places of Scripture dooth heere signifie that thou oughtest to be counted iudged righteous speaking not falsely neuer too sharply or hardly When thou speakest or in thy speech declaring no limitation of time and place whensoeuer thou speakest that is at all times Speech heere I take is put for fault-finding or reproouing as by Nathan The meaning is whatsoeuer thy words are yet notwithstanding euen by and in them thou shalt be found and iudged iust It may appeare theÌ„ by this 1 That as Dauid was sharplie rebuked from God by Nathan so sundry times are other the children of God as Peter by Paule c and this must they looke for if not personally by worde yet in the open ministerie or in their priuate consciences So are the Pharises called Vipers the Galathians foolish c. 2 Dauid would shew that his iudgement did differ from the multitude who thinke that God is somtime too sharp for indeede so doe they as Caine and Iob in his impatiencie Take heede then while we fret and charge God foolishlie in our hart we be not of the humour of the world 3 In that that Dauid speaketh this by occasion of Nathan he sheweth that Ministers speeches and rebukes taken out of Gods word are from God himselfe And therefore should be 1 Patiently heard 2 Taken to hart 3 Made vse of for life 4 That whatsoeuer the world or our flesh would moue vs vnto alwayes should wee acknowledge God to be iust and vpright Now foloweth Dauids submitting to the iustice of Gods deedes and pure when thou iudgest As if he should say whatsoeuer thou shouldest doe vnto me yet must I acknowledge thee iust and vpright much more in that thou wilt not let the adulterous birth to liue For God being infinite might inflict infinite punishment but beeing good and iust can doe nothing but that which is most good and excellent All that Dauid saith is in this speech When thou iudgest thou art pure Wherein are 2. things ascribed to God Iudgement Purenesse Iudgement is taken two wayes 1 Properly for giuing sentence in a thing as Luke 19 22. 2 Not properly And then the part for the whole is put for gouerning and ruling the world So Christ saith Iohn 5 22 The Father iudgeth no man but hath committed all iudgement to the Sonne That is gouerneth not the world or ordereth the world without the Sonne but by and with him So is it Psalme 98 9 and oftentimes els where in the Scripture Que. How is it said heere that God iudgeth and Christ denieth that the Father iudgeth Auns Dauid speaketh of God essentially Christ speaketh of the Father personally so as there is no odds For the whole Trinitie iudgeth And that God doth iudge the world it is cleere Gen 18 25 Psalm 98 9 and euen in particuler matters as sparrowes and Haires much more in mens crosses so as that it shall be needlesse further to shew it Know then 1 That nothing commeth by chaunce 2 That all things howsoeuer they seeme to vs of GOD are most wisely done Though I take it that iudging here is yet somewhat more particularly taken for correcting as 1 Cor 11 29 that which is translated dammation indeede is iudgement that is correction so Pet 1 4 17 iudgement must begin that is correction at the
house of God So as that whatsoeuer meanes are vsed 1 Knowe that God ordereth crosses Thus thought Ioseph Iob Dauid 2 And that thereupon we ought alwaies to be patient I held my peace because thou diddest it I will beare the wrath of the Lord because I haue sinned against him Yea though it were to euerlasting damnation 3 Insomuch that whatsoeuer meanes yet GOD is to be sought to for ease and fauour This iudgement is heere with limitation of time When. Whereby is declared vnto vs 1 That GOD doth not alwaies punish Whereby he sheweth his long suffering our weakenesse for if he should we were neuer able to abide it 2 That in the breathing time betweene crosses vvee should labour for spirituall wisedome strength faith patience against the next affliction Thus much of the iudgement nowe followeth the purenesse Pure it is a borrowed kinde of speech from thinges not mixed but sheere and like themselues not as troubled mâ—rie water or foming sea but as wine without water siluer without drosse The meaning is without any mixture of wrong dooing or vnrighteousnesse alwaies keeping one tenor of vpright dealing accepting no person c. Who dareth doubt that God is thus When hee forbiddeth impuritie to his creatures whose inheritance with him is vndefiled who cannot be seene but by a pure hart 1 VVell then take heede of charging GOD with iniustice euen in the matter of reprobation much more in thine owne crosses 2 And endeuour to be pure and vpright like thy heauenly Father Thus much of Dauids iudging himselfe worthy of punishment now follow the sinnes which he doth confesse and first actuall in the 4 verse next originall in the 5 6 verses Touching this the Prophet first setteth it downe then hee layeth it open Hee setteth it downe in two manners of speech First I was borne in iniquitie the seconde and in same hath my Mother conceiued mee both which are set out with the word behold But first let vs endeuour to vnderstand the words so shall we better know the sence The word which is read borne dooth properly signifie the time and griefe about the deliuerie and being brought in bed So as that Dauids meaning is as soone as he approched to the light the darknesse of sinne ouer-spred him Iniquitie dooth heere signifie in the full and largest meaning of it to wit guiltinesse that is faultinesse and deseruing punishment withall pronenes corruption to sin Sin is transgression of the Law and the same with iniquitie The other word conceiued properly cherished or heat or warmed me that is in the wombe from the conception and after that is as soone as euer the matter whereof I was made was in the wombe warme and enclosed so soone euen then began I to be tainted Not that bed companie betweene his Father and Mother and bed beneuolence as some fondly haue thought was sin but that euen from thence hee was infected For the cleanest hand that is sowing pure wheate can not cause but when it springeth it will haue straw chaffe c. Whereupon by the way it may seeme that sin is drawne as well from the mother as the Father which the Papists seeme to denie And whereas in the 5 to the Romans it is ascribed to man there I thinke the woman is to bee included For the word behold which is so vsuall in the scriptures I take it not as many learned doe to note a wonder wheresoeuer it is set but according to the plainenesse of the stile of the scripture to set out a thing commonly knowne or that which may be or should be knowne Gene 22 7. Hinneni ecce me Almost 600 times in the scriptures as Luke 7 37 Iam 3 3 4 and so often else where in the same sence as also here beeing in such a thing as no seruaunt of God should or can be ignorant of The words thus opened let vs come to the meaning of them altogether The chiefe drift and intent is to set out Dauids first sin which is heere noted to be the iniquitie wherein he was borne and the sin wherein his Mother conceiued him Which two manners of speech shew one and the selfe same thing Which in another sound of words is called by the Diuines about Saint Augustines time Originall sinne Which howsoeuer Dauid saith is in himselfe is not onely true in him but in all mankind Christ onely excepted as shortly we may perceiue We may haue in this verse a full setting out vnto vs what it is For when Dauid saith me he meaneth his whole person soule and bodie and when he mentioneth iniquitie sinne he meaneth fault deseruing of punishment inclining to all corruption and naming his Mother and conception hee sheweth that it came from the first Mother to all following children But first of the name the learned Writers haue giuen vnto it which though in syllables it be not in Scripture is grounded thereuppon as Gen 6 5 and 8 21. They call Originall or of beginning 1 Because it was froÌ„ the beginning as soone as euer the fall of Adam was 2 It is one of the first thinges that is with the childe in the conception 3 It is the beginning of all sinnes of deede and practise And thus familiarly may be shewed vnto vs to be A disorder of the whole man touching matters of euerlasting life or a decay of the image of GOD brought vppon all mankinde Christ onely excepted by the fall of Adam and Eue whereby they are subiect to the anger of God and inclinable to any sin Disorder dooth signifie a swaruing from that it was or should haue beene at the first and a continuing so Wherby is not onely 1 The absence of goodnesse vprightnesse but 2 the presence of sin and euill 3 and inhabilitie in it selfe to reforme it selfe These might bee prooued but for shortnesse sake In the minde was should haue continued ful knowledge of God to saluation with the comprehension of arts and creatures The will delighted in Gods will the affections were stirred holily to their due obiects in most due sort the sences likewise and all other practises were thereafter But nowe most is lost the contrarie come in and will hardly be dispossessed The whole man doth signifie soule and body powers and parts Gene 6 5. Gene 8 21. The first motions Rom 8 7. The minde Titus 1 15 and so of the rest Yet must we not so meane as though the substance were empaired or the number of faculties but as in a poysoned fountaine there is the water and the running onely the wholesomnesse is taken away so the soule and bodie the parts and powers are the same but the soundnesse for their worke to fit them to proper things in due sort is lost All this while this must be remembred that wee vnderstand it of matters of the spirit and euerlasting life For otherwise natural men haue many excellent parts for worldlie knowledge of the creatures arts policie
and such like So Paule sheweth 1 Cor 2 14. This commeth by the disobedience of Adam and Eue in whose loynes we were who is our roote with whom we stand or fall of whose iuyce we sauour and relish For as in matters of treason the Father tainteth all the blood so is it in this case The Parents propagate this neither is it as the Pelagians dreame only by imitation Rom 5 12 16 17 18 19. 1 Tim 2 14. And it spreadeth ouer all mankinde Christ excepted the Virgine Marie is not free Besides it subiecteth to the wrath of GOD. Rom 5 18 and seauenth chapter 24. verse Euen in the very regenerate It is not imputed indeede but yet there it is howsoeuer the Tridentine glose would corrupt the Canonicall text Lastly it inclineth to sin Rom 7 23. This neuer could the heathen vnderstand But heere foure questions are to be aunswered 1 What is the proper seate of this sin Aun The whole man but specially the minde and will 2 Against which commaundement is this sinne Auns Against all and euery of them 3 How commeth the soule to be infected with this sinne since it is immediatly created of God and not begotten by the parents as the body is Auns Better it were to seeke to shake it of since euerie one must confesse that hee hath it then curiously to search how he came by it euen as to cure a soare and lift out of a pit rather then to stande questioning howe those dangers came Some thinke that this hangeth vpon the appointment of God who gaue all things to Adam not for himselfe onely but also for posteritie not as a priuate man but as the roote and head who standing all other shoulde continue vvith him falling bringeth all other downe because the soule is part of the partie the body infected causeth the soule to be so accounted But this is not sufficient Others thinke that the soule is indeede created at the first pure but yet weake and as soone as euer it is ioyned to the body receiueth tincture and infection Both aunswers haue learned Authors I like the last 4 Can this sin be quite taken away in this life Auns No so as that it should not be but is taken away as that in the elect regenerate it is not imputed For the reliques as the Fathers speake are left to exercise vs with Thus much for the opening of the words and meaning see what we may further learne 1 In that that Dauid being checked for one sin thinketh of more and euen the roote of all he doth as others of the children of GOD doe and must doe so seriously thinke of one sin as that they finde out others euen as when one vseth a light to seeke some one thing hee thereby seeth others So thought Dauid of the sinnes of his youth Psalm 25.7 and others Gene 42 21. Prou 9.9 Wherefore that is no good confession that findeth not out daily more and more sinnes 2 By the word behold we must remember that our originall sinne should be very well knowne and thoroughlie perceiued of vs but it is quite otherwise few or none perceiue it 3 The more seeing into the hainousnesse of this sinne so we take heede of Flacias errors others is good profiting in grace otherwise then the Papists are wont to lessen it 4 Seeing this sin is so naturall and engraffed bred in the bone we had neede arme our selues continually against it 5 Presume not too much of good naturall dispositions in matters of the worship of God the best are infected with originall sin then which there is no worse poyson 6 Parents must be carefull that as they naturally beget their children and so infect them with originall corruption they procure their regeneration to wash away the filth heereof by indeuouring to make them partake the merits of Christ and also the power of his death to destroy the body of sin 7 Neuer looke to be free in this life frō it neyther be discouraged if you take some foyles by it wish to be clothed vppon Thus much for the setting downe of this sin now foloweth the laying open of it and making more cleere Verse 6 Now the laying open of it is in the 6 verse is by comparing with the quite contrary in the first creation Wherby the heinousnesse of this will more cleerely appeare For whereas God loueth truth in the inward affections and teacheth wisedome in the secret hart is not Dauid out of square that from the first is confectioned with sin What a shame is it that Gods will by my fault should be violated Now of opening there is the Matter Notoriousnes of it as before The matter is in two speeches 1 Thou louest truth in the inward affections 2 Thou teachest me wisedome c. But first come to the wordes Truth in Scriptures signifieth diuersly more then need to be spoken of heere In this place I iudge it to be put for righteousnesse as that which in Gene 24 49 our English bookes haue truly the 72 Interpreters haue dooing righteousnesse so is truth taken Ephe 4 21 for true obedience which is called righteousnes ver 24. so Esay 26 2 the righteous Nation is said to keepe truth by way of interpretation to which purpose looke Esay 59 14. but dooing of truth Iohn 3 21 is most bright So is it I take it heere sincere obedience actually performed to the Law of GOD. It is called iustice Ephe 4 24. And is a part of the image of God by a meton of the adiunct for the subiect And is first heere named because it is more manifest though not more necessarie then wisedome Louest in the preterperfect Tence and is alwaies true present in God yet I take it we may fitliest interpret in the preterpluperfect Tence haddest loued that is diddest alwaies so loue as that at the first thou createdst man in it art now angry with mee for hauing lost it For I iudge the Prophet hath respect to the image of God at the creation Inward affections in Hebrew the reynes some say the hart strings A trope shewing the seate of desire and affections which they note is in the kidneis Heereby the Prophet meaneth the will and affections Wisedome is knowledge mentioned Coloss 3 10. In the secret of my hart the Hebrew is onely in the secret meaning indeede the heart which is hid and couered with a filme that it doth not appeare He meaneth the mind vnderstanding Hast taught I thinke for haddest taught as before respecting the creation These are the words Nowe because one thing is meant in both these manners of speech therefore not curiouslie speaking of them a sunder let vs consider them both together according to theyr intent The Prophet laboureth to set out his corrupted estate with that which was at the first creation the which the Scriptures call by the image of GOD which Dauid no doubt heere pointeth out Now the image of GOD is the
likenesse to GOD and was in Angels Men. VVe onely must consider of it as it was in man and is heere set downe to be truth in the inward affections and wisedome in the secret hart Where by the way note the error of the Anthropomorphites thinking God like to mans body though Luther thinke they be falsly charged with this error Now in this description of the image of God wee may consider in what parts and what things this likenesse is The parts are Inward affections Secret hart That is as we heard before the disposition of the vvill iudgement and affections Indeede mans soule is a spirit somewhat like God and had princedome ouer the creatures as a shadowe of Gods soueraigntie but the seate of likenesse most principally is the hart iudgement affections The things wherein this image is first wisedome or knowledge Col 3 10 which the deuill can tell Gene 3 5 and heere is called wisedom and is a full comprehension of thinges to performance of the will of GOD for happy estate in Paradise This had with it vnderstanding of the morall Lawe all artes knowledge of all creatures as in Adam somwhat in Salomon And this was engraffed that a man needed no Maister The second is iustice Ephe 4 24. Full obedience to the wil of God in desiring thinking willing nothing but Gods will This is heere called truth Nowe these things were loseable and indeede were lost which we neuer heere shall fully recouer This is it which heere the Prophet so dolefully mourneth for 1 Shall we now neede to be put in minde that the word behold heere also dooth put vs in minde that euery man ought to know these things which few doe 2 Or that alwayes thinking of this downfall wee should continually mourne 3 Besides heere haue we a glasse to trimme our selues by and a president whereafter wee ought all to fashion our selues 4 And that in the practise heereof we should begin from the reines and heart where the seate of these things are otherwise we bridle the horse at the wrong end 5 Lastly heere is matter enough for all a mans life tyme so as that he cannot be idle but had neede be repayring till he proue like God Verse 7 Thus much for the enlarging of originall sinne and for the confession and so for the first particuler part of this Psalme in the Prophets owne behalfe Now followeth the second particuler part consisting of sundry sutes and desires vnto God from the beginning of the 7 verse to the middle of the 14. The first is verse 7 A most earnest desire and hath two branches the first for forgiuenes of sinne the second for imputation of righteousnesse whereof both are conditionall and presumed by faith The first purge me as I perswade my selfe thou wilt with hysope I shall be cleane Which is as if it were If thou purge me c. Wherein the setlednesse of faith as in all other petitions ensuingly made is to be remembred In vaine is it to pray without some perswasion of beeing heard when we haue commaundement to pray promise to be heard experience that others haue beene heard as before hath beene declared Of this first there be two members whereof the one is cause the other the effect The cause purging with hysope whereof one seemeth to be the principall the other helping The principall is purging The signification and forme whereof is to be considered The signification sheweth that hee desireth to be made cleane from fault Not that there should be none in him for who is free but that it shoulde not bee imputed Which though it neuer be in any partie seuered from imputation yet for teaching sake it so may be The forme of the verbe is the future tence for the Imparatiue moode most vsuall in scriptures which declareth a full assurance and perswasion of fayth The helping cause is Hysope some translate it mosse one thinketh it may be Rosemary whereof theyr legall sprinklings might be made But the Authour to the Hebrews taketh away all doubt in the 9 chapter 19 verse hauing the word hysope For the better vnderstanding whereof it will not bee amisse to haue recourse to the ceremoniall law Where Leuit 14 7 it is vsed in purging of Leprosie and Numbers 19 9. for lesser vncleanesses both which no doubt Dauid thought of when he penned this iudging of his sinne as of Leprosie not neglecting the desire to be purged euen from the least Mention likewise is made of Hysop Exod. 12.22 But the other meaning ought to like vs for the 9 to the Hebrewes But some man may say Why is there so often mention of Hysope made Aun Not for that it hath any force of it selfe to clense the soule but hauing some naturall propertie to open and clense the bodie was appointed of God as it were a sacramentall signe and doth very fitly represent the blood of Christ who clenseth vs from all sin 1 Ioh 1 9 so doe the Bread and Wine in the Supper water in Baptisme represent Christ Now then this Hysope is not for it selfe but to represent the sprinkling of the blood of Christ 1 Pet 1 2 Hebr 9 14 19 20 21 22 23 that is the death and sufferings of Christ applied So as that the Prophet desireth the sacrament of sprinkling with the fruite thereof First therefore it is manifest that hee vnderstood the ceremonies or sacraments as euery Christian should Secondly he knew that they all did tend to Christ Thirdly and rather desired the fruite thereof then rested in any outward act The Papists abuse this place for theyr holy water first whereas all such legall ceremonies are dead euerlastinglie Secondly neither haue they any newe commaundement frō God Thirdly nor can they euer shew that the sprinkling for the act onely done as in their holy water they imagin did good to the soule Now in that the Prophet nameth this first hee teacheth that our care should be first greatest for pardon of sins then all other things follow Thus much of the cause Now followeth the effect and I shall be cleane Metaphor that is I shall be free frō fault Whereby he sheweth 1 That by Christ he shall be fullie clensed so as that he shall need no other meanes to take away any remainder by occasion of sinne no there shall be no reliques to be satisfied for in Purgatorie 2. That this is solely by Christ for hee speaketh it without doubt that he shall be cleane that is by imputation This is the first branch the second followeth Wash me and I shall be whiter then snow This is for imputation of righteousnes Heereof there are two parcels as before the first the cause the other the effect The cause is in the word wash Whereby he eyther hath respect to the Priests washings of thēselues or the leprous persons but of this enough before Which besides purging is mentioned because Christ came as well by water as blood Iohn 1 5. water signifying
full holinesse The effect I shall be whiter then snow An hyperbolicall metaphor meaning he shall be most perfectly cleane Nowe by both these sentences one thing is principallie meant as is often seene in the scriptures In both which ioyntly we may consider 1 The necessitie of this iustice 2 The desire of it 3 The commendation of it The necessitie appeareth in that the Prophet maketh it his first sute wherein alone is euerlasting happinesse Psal 32 1 2. Rom 4 7. So as that indeede without this there can be no fauour looked for at Gods hand It is the vvedding garment and the one thing necessarie without the which like Iacob in Esaues clothes wee neuer shal obtaine the blessing The desire of it followeth Purge mee with Hysope wash mee Wherein are 1 The person purging and washing 2 The thing where-with this purging is Hysope 3 The partie receiuing I Dauid purge me God euen the whole Trinitie purgeth the Father for the Sonne by the holie Ghost And that onely I euen I for mine owne sake put away thy sinnes Esay 43 25. God thus dooing this is said in scriptures to impute that is to account or recken and is a borrowed kind of worde taken frō debts or reckonings as when I owe a great sum and my suretie paieth it for me my creditour cancelling or deliuering my band doth impute that payment vnto mee This is not a putatiue righteousnesse as the Papists falselie charge it to be where they fet themselues against GOD while theyr Priests take vppon them the power and act of forgiuing sinnes The second is the thing where-with this purging washing is and that is heere Hysope and water signifying vnto vs the full righteousnesse of Christ which is his obedience vnto the death for vs. Christ is God and man his man-hoode suffering his God-head giuing merit thereto His obedience is actiue or passiue His actiue is the fulfilling of the morall law in the rigor of it His passiue righteousnesse are his sufferings from the beginning of his incarnation to his resurrection which were very many very grieuous and with the feeling of the anger of God and becomming a curse Both these are counted to vs to the pardon of all sinnes fault and punishment and the counting of all righteousnesse and fauours with that Now that which is said of Christ is to be vnderstoode of him alone without mixture of any other thing whatsoeuer nothing beside beeing able to make so white as Christes righteousnesse The third thing is the partie receiuing that is Dauid And here as there is imputation on Gods part there must be application in the partie praying to wit fayth For as the sprinkling of the Hysope and water was receiued so must Christ be Heere therefore faith is most necessarie to the full vnderstanding vvhereof are necessarie to bee knowne 1 The obiect 2 The partes 3 The properties of it The generall obiect of fayth is the whole word of God but more particulerly the doctrine of saluation by Christ as the marrow and pith of the Scriptures The parts of fayth are three The first knowledge which is a perceiuing of the meaning of the worde of God but especially of saluation by Christ which then we may iudge to be sound when we can discerne falshood when we rest vpon grounds of Scripture when nothing can driue vs frō it The second assent which is a full perswasion that the former is true The third affiance or application whereby wee are perswaded that the word of saluation and so saluation is ours And heere indeede lieth the chiefe force of fayth whereas the wicked may haue the other parts The properties followe 1 Commonly it is small and weake 2 It desireth to increase 3 It maketh the hart to thinke most highly of Christ 4 It will change the whole man The commendation of this iustice followeth I shall be whiter then snow Quest How can this be seeing euery where the Saints in Scriptures doe disauow their owne righteousnesse and are ashamed of it Aun Righteousnes is two-fold of Iustification Sanctification That which the Saints mislike is the imperfectnesse of theyr sanctification not of iustification which can haue no blemish Indeede sanctification is neuer seuered from a partie iustified yet it must be distinguished from iustification Gather then from hence 1 That Christes righteousnesse imputed vnto vs is most perfect that God cannot in the rigour of his iustice finde fault with it els could not the Prophet by it be so white 2 When wee consider of righteousnes to abide the iudgment of God all our owne of neuer so inward sanctification must be remoued 3 That perfectnesse may stand with vnperfectnesse that is perfectnesse of iustification with imperfectnes of sanctification 4 That all iustified parties are iustified equally euerie one partaking the righteousnesse of Christ Mary and Rahab Peter the theefe It followeth not from hence that glorie should be equall Thus much of the first particuler petition the second followeth in the 8 verse Verse 8 Make me to heare ioy and gladnesse that the bones which thou hast broken may reioyce This particuler desire is for the further confirmation of the former and is a fruite of that Wherein we may consider two things 1 That which is prayed for 2 The end That which is prayed for is Make me to heare ioy gladnesse The end That the bones which thou hast broken may reioyce In that which is prayed for we may consider what is desired from God to be bestowed then what of the Prophet to be receiued That which God is desired to giue is to Make to heare That which the Prophet would receiue is ioy gladnesse The manner of wordes thou shalt make mee heare it is in steed of make me to heare by a very vsuall maner of speech in the Hebrew tongue Now surely very fitly is this desire ioyned to the former as in the 32 Psalme after the doctrine of forgiuenes of fins reioycing verse 11. So Rom 5 1.1 Iohn 1 4. So as that without the former this can neuer be and where the other is there this is Howsoeuer the wordes heere stande the first in nature which the Prophet prayeth for is ioy and gladnesse Ioy and gladnesse though they much agree in one yet is the latter some increase of the former Ioy is a sweete motion in the soule vpon opinion of hauing some present good Which according to the cause obiect is diuers For when nature is delighted with anie thing pleasing or preseruing it then is naturall or fleshlie ioy so when the regenerate part is delighted with some grace or heauenly thing this is holy or spirituall ioy which is chiefely meant in this place Sometimes indeed God giueth comfort of this world but it is not generall nor simply to be prayed for This is a fruite of fayth And is peace of conscience increased arising vppon the sweet feeling of Gods loue in Christ whereby wee can be cheerefull in
afflictions And that it is peace of conscience increased it is cleere Bare peace is but quietnesse ioy must needes be more and therefore followeth vpon peace Psal 32 11 Gala 5 22. Besides it is with such a feeling of the fauour of God as that it is part euen of the kingdom of God Rom 14.17 And therefore by Peter is called glorious ioy 1 Peter 1 8. How it maketh to reioyce in afflictions Paule sheweth Rom 5 3. Now no doubt Dauid prayeth for this as it should be in the children of God for Paule 1 Thes 5 16 requireth thē to reioyce euermore to the Phil 4 4 Reioyce in the Lord and againe I say reioyce Hauing thus in some sort seene the meaning of this first branch we cannot but learne somewhat by it And first that howsoeuer all ioy haue some sweetnesse yet the Prophet desireth none that is of the worlde So ought we to doe and if God send it to endeuour to vse it aright which is very hard 2 Againe in that he is thus earnest for this ioy it appeareth that eyther he had it not at all now as was most likely by reason of his grieuous sin or not in such measure as he longed for it And sure it is that nothing quaileth allayeth this ioy more then sin 3 A man may be in the fauour of God and alwayes not feele ioy in the holy Ghost Indeede it is an excellent gift but such as many times Gods children want though neuer they want matter to make them reioyce This is the first branch prayed for the second is gladnes this is increased ioy He feeling intolerable griefe for sinne can neuer be satisfied but wisheth all comfort to his broken hart So did he Psalm 32 11 and Phil 4 4. Nowe indeede well might the Prophet be stirred thus vp to pray for the sundry great causes of griefe which hee might finde in himselfe as other the children of God who sometimes may be brought so low as to think that all Gods comforts are too little for them 1 So as that men must not giue ouer though sometimes they be brought so low 2 Besides it is a good signe to find the want and long for the hauing of this ioy and the more the better Now followeth the thing which on Gods part he prayeth for Make me to heare Wherein is the Authour and the meanes The Authour is God who onely can giue this ioy Ioh 16 22. So as that it neuer can by any be taken away To whom we must onely seeke 1 The meanes is hearing For this ioy beeing a fruite of fayth is bred by the word of fayth which especially is the Gospell so as all must attend thereto 2 In that he desireth to be made to heare this ioy whereas ioy indeede is rather in feeling he sheweth that we must hang vpon the word wayting against heereafter to be full possessed of this ioy heere wee heare of it after wee enter into it according to that Enter into the ioy of thy Lord. Thus much of the thing nowe followeth the end That the bones which thou hast broken may reioyce It is allegoricall that is one thing is saide and another is meant The Prophets minde is to finde some sweet comfort after great griefe hee vseth a comparison of broken bones which are meruailously painefull to any in whom they are he seemeth to fetch this speech from the practise of Lyons who first breake the bones then deuoure So saith Ezechiah in his great griefe Esa 38.13 He brake all my bones like a Lyon For so in Daniel 6.24 are Lyons said to haue broken the bones of Daniels enemies ere euer they came to the ground And therefore it is obserued in the first booke of Kings 13. chap. 27. verse that when the olde Prophet came and found the body of the younger Prophet dead that the Lyon had not eaten the carcasse nor broken for so the Hebrew is that is the bones of the Asse So as in the middest of this griefe of Dauid he seemeth to himselfe to see God as a fierce Lyon to come vpon him and put him in great paine and more feare All this is in the conscience so as that vnlesse one haue felt the wound of spirit hee could hardly gesse that it should haue such terrours See in Dauid that the greatest griefes that are doe not straightway shew a desperate estate God can euen bring to the gates of hell yet raise vp againe as he did him 2 And yet that it is a good thing according to the greatnes of sinne greatly to sorrow Our Sauiour liked it in the woman that washed his feete with her teares 3 But alwayes in the middest of terrours we must take heede we be not driuen from God and onely poare vpon our griefes For Dauid nowe could pray that these his bones might reioyce that is that hee might feele as much comsort as he had felt sorrow Shewing that as God can so many times he doth send meruailous ioy after griefe Thus much of the second petition a third followeth Verse 9 verse 9. Hide thy face c. Which is in part a repetition of that which was generally prayed for in the first verse of the Psalme is in it selfe a desire for to haue pardon of sinne It consisteth of two branches bearing the same fruite and signifying the same thing The first braunch is Hide thy face from my sinnes Which wordes are not in their proper meaning Face is put for the eyes and eyes for sight and knowledge from vvhence ariseth bewraying of mislike For when we see a thing that displeaseth vs we bewray our mislike by our countenance And therefore Dauid would haue God not to looke vpon his sinne least he should as he iustly might mislike him Hiding is that Dauids sinnes come not into Gods sight But heere may be a question How can any thing couer Gods eyes who is all eye and euery where Aunswere These thinges are not spoken properly but to our capacitie whereby Dauids desire that God should not so take knowledge of his sinnes as hee should punish them is set downe Indeede nothing can couer Gods eyes against his will yet himselfe may shut his eyes or winke as Acts 17.30 and though hee cannot choose but knowe our sinnes yet he may choose whether he will mislike vs being in Christ or punish vs for them which is the thing that Dauid desireth Now the onely veile that couereth Gods eyes from beholding our sinnes is Christ and his righteousnes which God the Father beholding doth so like and take such pleasure in as that he respecteth not our vnworthines nay looking through Christ doth account vs worthy The other branch followeth Put away all mine iniquities Which because it was in the beginning of the Psalme needeth not heere to be treated of Now followeth a fourth desire in the 10. verse Verse 10 Create in me a cleane heart c. And this is for sanctification as
to shewe it selfe 3 It is alwaies increasing auoyding the sinnes the party is most inclined vnto endeuouring for graces duties most necessary 4 In this life it is imperfect 5 It is wise and maketh great account of great and smaller account of smaller things so preferring the duties of the worship of God as that it neglecteth not the duties of particuler vocation and so performeth them as yet the hart is principally to God The parts are Mortification Viuification Mortification is the continuall lessening of the practise and power of sinne and striketh at all it can at originall sinne Viuification is a continuall renewing and quickening to all holy duties and appeareth in the desire purpose and endeuour to doe well recouering it selfe againe after slippes Now follow the properties which can not easilie be perceiued by all 1 Cannot be found in them who are not conuerted 2 not easily in such as are babes in Christ 3 not of any while they are in the fit of greeuous tentations especially of particularitie In others they may be found Some of them are 1 A willingnes to set a mans selfe in the presence of God to thinke of death the law the latter iudgement hell 2 A true hatred of sin yea of euery sin and that in a mans owne selfe 3 A desire of spirituall nourishment word sacraments 4 A loue of such as are truly conuerted 5 A delight in heauenly things and preferring them before the world But heere a question may arise whether sinners vvhen they knew that Dauid was againe in fauour with GOD did conuert Aun Dauid speaketh not so much of the effect as of the sufficient cause and iust occasion It is hard for a man by the effects to iudge that the meanes were neuer vsed Good meanes may make one presume of a good end Now if Dauid deemed that vpon his finding fauour with God sinners would turne what might we doe vpon so manie and great meanes Besides Dauid sheweth that the best thing for a sinner to doe is to conuert And that if sinners cōuert vpon the knowledge of Gods mercie to Dauid how would the godly profit Hetherto hath been the digression Verse 14 now followeth a seaueth petition in the former part of the 14. verse whereof are two parts the thing it selfe and the author of the gift The thing is to be deliuered from blood Some learned interpreters by bloods vnderstand tragical examples and bloody euents in Dauids stocke and house but they cannot well proue this I thinke it signifieth manslaughter and murder For Dauid now thought vpon the murdering of his most faithfull seruaunt Vriah slaughter of the other in his band thus are bloods often taken in Scripture Gene 4 10. c. Dauid prayeth that that fact be not layd to his charge After generall confession a man must come to particulars Deliuery is freedome from the fault and punishment Let vs then learne from hence 1 that seeing Dauid was aboue the compasse of manslaw and yet calleth himselfe to a reckoning for sinne by the word of God other so ought to doe 2 What an horrible sinne murder is 3 Particuler sinnes knowne must particulerly be confessed 4 The same sinnes will often recourse and accuse the conscience The Author followeth who is repeated with a speciall fauour of his The Authour is God and is here repeated as a note of faith and boldnesse in the Prophet Whereby hee sheweth that God can will and that Dauid looketh for helpe And the Prophet doth the rather repeate it 1 to affect himselfe with the considerations of Gods maiestie 2 and to stirre himselfe vp to pray with his hart 3 and with all to shew how impatient faith is of delaies Now this fauour is saluation of soule body Hetherto hath beene the second speciall part of this psalme in petitions now followeth the 3 which is thanksgiuing from the latter part of the 14. verse to the 18. To this praising is there a passage made verse 14 15 a setting downe of the dutie of praysing in the rest The passage hath the profession of this dutie and correction of the speech The profession is in the latter part of the 14. verse and hath in it 1 the kind of dutie 2 the instrument 3 the matter The kinde of dutie is singing with ioyfulnes which hath great vehemencie boldnesse and cheerefulnesse Vehemencie is in earnest setting of the minde Boldnesse in perswasion that the dutie pleaseth God Cheerefulnesse is whereby we readilie vpon the occasion giuen breake out into the praises of God and are glad that we haue occasion so to doe The instrument is the tongue the minde is not sufficient 1 God will haue the whole man 2 others must likewise by vs be prouoked Neither did the tongue onely sing the hand played So must wee all the waies we can testifie our desire of praising God But some man may say what doth musicke helpe to the prayse of God Auns Nothing simply 1 by it the minde of the singer is shewed 2 and somtimes the mind dull is stirred vp The matter is the righteousnes of God This is the dittie of his song The iustice of God doth heere signifie the truth of God in keeping his promise as Rom 3 25 26 to wit towards sinners repenting So likewise in the Syriac tongue iustice is put for mercie 1 Now Dauid thus singeth euen in the house of his pilgrimage Psalm 119 54. 2 He doth not therefore sing amorous songs 3 Now indeede as all the statutes are to be our songs that is our delight to meditate in so especially Gods promises of mercie toward repentant sinners 4 May not this be some comfort that hee calleth Gods mercy iustice so as that God should not be iust if he were not mercifull to sinners according to his promises Hetherto the profession of dutie now followeth the correction of the speech open my lippes c. Verse 15 Wherein the prophet closely reproueth himselfe in that hee so professed his indeauour of praysing God whereas indeed this is the gift of God so as that vnlesse God open the mouth wee cannot praise him This correction or mending of the speech ascribeth all to God the act of opening the lips and the effect My mouth shall shew thy praise Open my lips is a part for the whole the prophet prayeth for abilitie sufficiently to praise God 1 No man of himselfe alone can rightly praise God Naturall corruption will stop his mouth 2 If a man cannot open his owne lips to praise GOD aright 2 much lesse can he direct his hart to please GOD 3 surely he cannot compose his outward man 3 And if a man cannot rightly open his mouth let him not be hastie with it Ecclesiast 5 1. 4 How earnest would his man be to haue his hart ordered The effect followeth wherein is the instrument mouth worke Shewing the praise of God Praise is acknowledging or witnessing of excellencie God is most excellent euery way Shewing forth hath 1
were not caried away with the multitude renowned Paule seemeth to set downe the sinnes of this age of the world 2 Tim 3 2 3. So to liue in the Court forbearing Court sinnes is the duty the like might be said of infinite others 3 Besides some are iudged lesse then others as swearing by faith and truth playing at cards and tables drinking c. and yet all iniquity euen these must be shunned Therefore must we walk circumspectly Ep. 5 15 look 1 Cor. 5 6. The least wound in the heart and braine is deadly small leakes in shippes or breaches in walls neglected leese Citties and shippes so is it for small sinnes to the losse of the soule yea indifferent and warrantable things if they be with scandall that is with hinderance of others in they way to euerlasting life are greeuous sinnes Of this kinde is it to doe a little euill that a greater good may follow vpon it This is iniquity to be hated Other kindes of iniquitie might haue beene named but these sufficiently shew that wee all commit some one or other kinde of iniquity whereby we are wretched and had neede to seeke to Christ Hitherto of the obiect the action or practise denied is not doing Doing doth signifie any way of committing or consenting to sinne in our selues or others which may be nine wayes according to the verses Commaunder consenter aduiser and soother Abbettor partaker concealer not hinderer Not wraying full known sinnes these all each with other Doe sinne and iniquity what euer men censure Thus much of the fift duty now followeth the certainty and surenes of it surely This is most assured for that the sonnes of God cannot commit sinne Gods seed remaineth in them And this the spirit setteth downe not for that this truth can be doubted of in it selfe 1 But for that the wicked are wont to censure the godly and thinke most hardly of them for their slips Gods spirit faith otherwise vvhat euer wicked men iudge these doe not commit iniquity 2 Againe for that the godly are much greeued with themselues and discouraged at their slips whereas they are to be comforted that God doth count this iniquity Now then from all this of not committing and doing of iniquity 1 Learne we all what a great profession a Christian maketh to forbeare all kinds and respects of sinne 2 Let vs discourage our selues what we can from committing of iniquity That may we doe if we consider 1 It displeaseth God our so good a Father 2 It was that which crucified Christ our sinnes more then the hands of the Iewes 3 It daunteth and rebateth greeueth and almost putteth out all graces of the spirit in vs. It dimmeth our knowledge weakeneth our faith stayeth our prayer stoppeth our harts to the word c. 4 A man shall haue much a-doe to rise after any great sinne It cost Dauid and Peter many sower teares 5 Sinne deserueth all kinde of punishments now and heereafter 6 And hath most sharply beene punished 3 We should what we could repent for former committed sinne but endeuour to preuent such as wee might be likely to fall into It will be some helpe for vs this way 1 Alwayes to thinke that the Angels behold vs yea that we doe nothing but that God himselfe vieweth and loketh vpon 2 What we may alwayes to giue our selues to exercises of religion and good company sinne dare not be there 3 Remember thy Baptisme what thou diddest promise there to renounce the world flesh deuill and endeuour to keepe Gods commaundements and howe that God will not hold him guiltlesse that taketh his name in vaine 4 Censure your selfe sharply for smaller sinnes and thinke none little so shall you be more able in time to forbeare all thinketh Chrisostome 5 Not onely so but if you would forbeare sinnes be not too bold to aduenture vpon all indifferent things 6 Resist sinnes in the beginning 7 Bernard saith that three wayes was he kept from sinne by taking away occasion hauing strength to resist tentation and soundnes of affection 8 Remember how short and small the pleasure of sinne is and how long and greeuous the punishment is 9 Often receaue the Lords Supper Thus much for the fift duty the sixt followeth They walke in his wayes And this all Interpreters reade not alike some thus they worke none iniquitie who walke in his wayes others they worke none iniquity but walke in his wayes it is most plaine and simple to reade it without eyther relatiue or aduersatiue particle as is likewise in the Hebrew This duty is set out affirmatiuely after the former negatiue not onely according to the manner of the Hebrew tongue which setteth one opposite out by the other but also to shew what kinde of sanctification we should haue such whereby we should not onely forbeare sinne but follow holines righteousnes Heathen people hypocrites abstaine from many things they doe not all which are commaunded There are in this sixt duty act of walking obiect in his wayes The act of walking is metaphoricall and borowed declareth setting and ordering of life wherein besides the things we haue had before are 1 Ability to discerne the right way frō by-paths to put a difference betweene Christes voyce others Ioh. 10 4 5. And this commeth by the bright Lampe of the word of God the word of God the worke of it is any way profitable for mankinde to soule or body for this life or that which is to come Take heede of others The duties are well done if first 1 the party who performe them be in Christ that is be iustified 2 doe the duties for conscience to God and in obedience to Gods commaundements 3 he call vpon God in the beginning of his worke for gift sufficient and enlarged for a blessing of his worke and thanks afterward 4 his minde be alwayes free euen in the worke that he can lift vp himselfe to God neuer be vnfit for duties of godlines and charity If ones works be not thus done himselfe can haue little comfort in them In that the Prophet nameth these wayes without designing which or how many he would not haue vs doubt of any but that a party who desireth to be in blessed state should endeuour in all Some like some few all All who will be blessed must runne on in all Whatsoeuer the Lord commaundeth saith the Israelites that will we doe Deut. 5 27. Heere must be repeated againe the particle surely in the sence and for the reasons we had in the duty immediatly going before Thus much for the sixt duty by way of doctrine some vse would further be made of it 1 to exhort vs to walke in these wayes 2 to giue some helps to further vs in this walking 3 to try whether we walke aright We may easily euen exhort our selues if we would 1 but think that these are the onely wayes all other are by-paths Psal 125 5. Esa 30 21. 2 That this is Gods
commaundement walke in the way This is the way c. 3 And that once entred in we should finde them most sweete and easie and that his that is Gods commaundements are not greeuous 4 Besides company will doe much where Christ his Apostles and Prophets and all holy men of all time haue taken this course 5 So as in this way they haue beene blessed 6 and can but out of it be most wretched and miserable Best helpes and meanes are 1 the spirit of God who will leade his into all truth by whom we must walke 2 Forget that which is behind looke to that which is before Philippians 3 14. 3 Not to goe forward argueth going backward We shall try whether we walke aright 1 If wee follow our guide the spirit and word 2 If the godly who know this way and walke in it cannot finde vs swaruing 3 If we draw neerer our home in heauen Verse 4 Thus much for the setting out at large and in generall of a godly man now followeth the more speciall vnder the person and example of the Prophet and that from the beginning of the 4 verse to the end of the eight and that as after in order wee shall see by sixe sundry properties or graces But heere a question may arise how farre we may build vpon particular examples generall doctrine Aun Examples are 1 bad which we must onely auoid alwayes 2 Good 1 Extraordinarie 2 Ordinarie Extraordinarie are good examples but of some particular parson at some speciall time by some speciall commaundement or priuiledge Of which sort is Moses killing of the Aegiptian Exod. 2. Abrahams purpose to kill his sonne Phynies fact in slaying the adulterers the Israelites in robbing the Aegiptians Moses fasting 40 dayes c. These some call heroycall or aboue the common reach of man examples and presidents These in the parties at that time and vpon the commandement and instinct of God are commendable but of vs not mutable vnlesse by vertue of such like priuiledge as the persons who performed these facts had Ordinarie examples are good and of such facts and duties as ought to be in all parties of the same kind of calling at all times by vertue of the generall commaundement as all duties of the law and Gospell the which both may and must Thus doth God commaund Leuit. 26. Deut. 28. Rom. 2.6 7 8 9. In Gods commaundement 1 is a most cleere bewraying of Gods will otherwise if it could not be vnderstoode it might rather seeme to be a charme then a charge 2 And that in all the particulars which God doth require Now though the Prophet seeme to say that God hath commaunded leauing it doubtfull whether he doth still and for euer commaund Yet it is most certaine that Gods morrall commaundements as these are and of the Gospell are continuall sounding in the word and not mute euen in harts of Gods children 1 We must thē so long as the word is in the world know that that is the recorded charge which continually and euerie minute is renued 2 So alwayes be exorcised in the word as remembring that then we are hearing and taking our charge 3 And that the more particulars are plainly deliuered the better shall wee be helped to our duties neuer rest in generalls 4 Knowe that the breach of the least commaundements hath punishment as performance of the least reward The kinde of duty followeth To keepe thy precepts dilligently whereof is 1 the matter Keeping thy precepts 2 Manner or adiunct dilligently In the matter obiect precepts act keeping The word precepts is in Hebrew Pickkude signifying precepts of vnderstanding which God hath set and placed in the hart and vnderstanding teacheth thē as Rabbi Dauid saith and are for substance the same with law testimonie as before neuerthelesse since it pleaseth the spirit of God to vse some sundry names for one thing it must needes be with some difference I iudge therefore that the word of God heere is called by this name in regard of the knowledge Gods seruants haue of it as of the which any of them cannot altogether be ignorant They are therefore that which Iames calleth the word engraffed 1 21 or springing in or among you God is wont to sow it and make it grow into the harts of his seruants Then is it thus engraffed when it is mingled with faith Heb. 4 2. which is 1 when one beleeueth it to be true 2 and beleeueth that it belongeth vnto him Heere therefore doth GOD forbid to doe any thing against the shining truth of his word in our hearts nay hee commaundeth to doe all things there-after For such are these precepts knowne vnderstoode beleeued to be the truth of GOD. For better vnderstanding whereof know that It is one thing to sinne so as that ones conscience may accuse him and another thing to sinne against a mans conscience Who so euer sinneth at one time or other his conscience wil accuse him But euery one that sinneth doth not sinne against his conscience To sinne against ones conscience is after knowledge of the will of God had and shining in the hart to doe against it Which God doth heere forbid and requireth that according to the knowledge of Gods precepts wee should doe True it is that sometimes Gods children euen sinne which is a fearefull thing against their owne consciences which they neuer should doe for who so euer knoweth and doeth not to him it is sinne Yea if he be falsly in conscience enformed it is better to doe with then against his conscience Indeede the safest way is rightly to instruct the conscience Now then whereas the seruants of God haue the knowledge of Gods commaundements are somtimes drawne to doe against their knowledge God chargeth they should not so doe Least wee should doubt whether Gods children are brought sometimes to doe against their knowledge call to minde Adam who could not be ignorant Dauid Peter and such other Indeede there is a difference Gods children thus sinning and the world and wicked 1 Gods children effectually called haue alwayes a setled purpose and endeuour not to sinne so haue not the reprobate nay they purpose to sinne 2 The reprobate and wicked desire to haue the knowledge of God which they haue shining in their harts put out the elect desire to haue it more cleare bright 3 The elect in their sinning at the instant of it haue their knowledge which they haue of the will of God obscured that they cannot see Vehemencie of tentation raiseth such a cloude as hideth the light of vnderstanding so did the wine intoxicate Noah and Lot Dauid likewise and Peter were thus beguiled that though before they knew yet now tentation made them forget God the wicked in the middest of their sinnes see and know they should doe otherwise 4 The elect when so euer any knowledge of God shineth in them if they sinne it is with great strife and contention of the flesh and the spirit as we see
is no limitation or setting downe of this time certaine it is that sometime it was though not a-like alwayes neither can be in any It is hard to tell the particular times when Dauid had respect yet wee may be sure he had respect 1 When God stirred vp his heart to be set heere about which was in his priuate exorcise of reading praying and meditating or publique 2 It was not alwayes at least not in the same tenour and measure Sometimes Dauid sinned and did not respect Gods commaundements 3 Though it were not alwayes the Prophet is not ashamed to imply so much that others might take knowledge thereof We gather then that 1 If Dauid could not alwayes haue respect vnto Gods commaundements let euery of vs know wee shall neuer finde our selues of better mettall then he was our nature is most abhominable which besides outward tentations will turne our eyes from Gods commaundements 2 If we would respect them we must seeke to God and continually vse the meanes 3 It is cleere that Dauid considered how he found himselfe calling himselfe home to a reckoning as euery one should doe 4 The Saints of God how holy so euer will confesse their wants and defaults Thus much of the cause or occasion now followeth the euent then shall I not be confounded Wherein is likewise set downe the thing time The thing I shall not be confounded the time then Confusion commeth of a Latine word which though it may signifie such a mixture of things together that one cannot discerne betweene them yet heere the Hebrew whereof this commeth will not beare it but signifieth greatlie to be ashamed Shame is taken 1 properly For the affection vsually so called and appeareth in the countenance 2 Vnproperly When it is referred to the soule and conscience as very often shame and confusion is so taken in the scriptures Being confounded is taken in the second sence to wit vnproperly in this place for excessiue shame of the conscience before God and man Which is when a man is as much cast downe in conscience before God as the most shame faced man is or can be in countenance before any yea and more Now this shame or confusion may be considered firstly from a cause of it which is to misse or be disappointed for then shal a man haue bodily shame if he misse of his known particular designment or when so euer being of any good nature he doeth amisse so euen for the conscience if a sinne be committed or we misse of our desires to God our consciences are cast downe So as that Dauid heere meaneth that He shall haue no cause of shame 1 Cause of shame is wittingly committing of any sinne true it is that all sinne will make ashamed but this most Therefore Dauid will auoide sinne as euery one should doe 2 Another cause of shame is missing our desires so shall not Dauid God will heare his prayers as all other of his children Psal 25 2 3. Thus are the wicked ashamed that is disappointed of their hope Marke the fruite of godly prayers Secondly from the effects for as naturall or worldly shame hath many and great effects so much more hath the shame of conscience as being part of the torment of hell 1 As in worldly shame one and a first work is to change the minde so shame of conscience will make it change the minde and iudgement for seeing it selfe to haue done amisse it must needes repent and that much blaming and accusing it selfe So shall not Dauid neede to feare that he shall doe for endeuouring to keepe Gods commaundements he shall not neede to change his minde but to continue and encrease So Abigael telleth Dauid that when God shall haue giuen him the Kingdome that it shal be no griefe vnto him nor offence of minde that hee hath not shed blood causelesse 1 Sam. 25 31 she meaneth this work of the conscience So shall Dauid and all other Gods seruants be free from greatly blaming themselues which what a torment it is we cannot be ignorant looke Prouerb 5 11 12. Indeede repentance is a continuall practise of all and euery the children of GOD so as that the former may be doubted of Aun Repentance may be considered as beginning encreasing Beginning is at the first turne change of man to God after which a man is preserued from the wilfull committing of grosse sinnes Encreasing repentance is groweth in the former when liuing out of grosse sinnes and being truly turned to God we labour to draw neerer and neerer vnto him thus with encreasing repentance we must alwayes change repent not with the first and beginning repentance which we can not but haue if we regard Gods commaundements 2 As worldly shame hath feare to come in presence so is it in shame of the conscience wicked men dare not come in the presence of God Adam and Eue hid themselues Cain fled from the presence of God Dauid and other Gods children shall not thus be ashamed 3 Naturall shame maketh one alwayes doubt whether duties doe please it rather thinketh they displease so doth feare and shame of conscience driue a man to thinke that God doth not care for any thing that he doeth So was it with Cain as in deede he saw he did not please God Gen. 4 5. From this Dauid and those who respect Gods cōmaundements are free 4 Naturall shame discourageth a man from doing duties as not being liked so will this shame of conscience make that a man shal haue no hart in any good duty Thirdly from the property bodily or worldly shame is with as great vnquietnes as possibly may be It cannot be otherwise with shame and confusion of the conscience from this likewise Dauid other Gods children are free This which the Prophet speaketh I should not be confounded is a kinde of speech in which by the lesse the more and greater is set downe so Psal 51 17. Thou doest not despise for thou doest very well like and 1 Cor 11 22. I praise you not that is I much dispraise and blame you so Heb. 13 17. Will be not profitable for you that is will be very hurtfull so is it heere I shall not be confounded that is I shall haue great boldnes and comfort All which doth arise from a cleare and good conscience which is a continuall feast Prouerb 1 5 15 so that the thing the Prophet meaneth that he hath a good conscience and the fruite thereof And first for a good conscience 1 what it is 2 how it is wrought 3 what be the properties of it Before we can know a good conscience know what conscience is which well we may doe by the parts of it The first is a knowledge of truth and falshoode good and bad Therfore is it called conscience that is with knowledge and that not onely in generall rules but in speciall and particular wherein conscience especially appeareth generall rules are in the Synteresis particular knowledge and
wee considered the cause alone by it selfe now it followeth ioyned with the effect When I shal learne then c. 1 He sheweth that there can be no sufficient praysing of God without learning of his iudgements 2 That he would refer all his knowledge to the praysing of God Thus much for Dauids fourth particular practise and duty the fift followeth in the beginning of the eighth verse I will keepe thy statutes Whereof are two parts the thing profession of it Of the thing wee may see before verse 4 the latter part of it neither shall any thing neede to be sayde of the profession that hauing beene declared verse 7 onely some few questions may heere be aunswered and obseruations taken Quest Dauid professeth as though he had some ability in himselfe is it so or whence was it Aun All that Dauid had was from God An vnregenerate man can doe nothing a regenerate man by Christ or Gods grace in him can doe Quest When Iames saith 4 15 that we ought to say if the Lord will c whether doth Dauid offend leauing it out Aun Dauid though he leaue it out in word yet doth he not so in hart so must we and sinne not Compare this profession with that wish aboue verse 5 O that my wayes were directed to keepe thy statutes that which he there prayeth for heere he obtaineth Endeuour to profit is neuer vnfruitfull So end many Psalmes in hope and ioy beginning with feare griefe Marke that Dauid speaking thus boldly fore-casteth the worst which might hinder so must euery one doe Thus much for the fift speciall practise and duty now followeth the sixt and last Forsake me not ouer long And is of the kinde of deprecations wherein a thing is prayed to be kept away In this deprecation may be considered the thing persons The thing not to be forsaken ouer-long Wherein are the kinde forsaking measure ouer long Forsaking in God must be considered as Gods presence is for to his presence is his forsaking contrary God is present by essence works He is no where absent nor forsaketh in his essence which is alwayes euery where His works are of power sustaining all creatures grace Gods power so long as things are is likewise present whē it is away things cease to be This is in all creatures Dauid speaketh of men and some so as that this absence of power is not heere vnderstoode Grace is some peculiar fauour of God And is common speciall Common is indeede a necessary gift to saluation but not sufficient and may be in the reprobate such is vnderstanding of the sauing doctrine in the Bible 2 to be able to conceaue prayer c these many wicked men haue Indeede these are many times taken away Speciall is a gift of saluation and that in the elect as faith hope and charity Gods forsaking of a man in these is vnderstood for somtimes God taketh euen these away but we must remember that 1 He neuer taketh them away fully some braunches or sparkles of them remaine as the roote of a tree 2 He neuer taketh them away finally if he take them away he giueth them againe Now God so taketh these away as that sometime 1 He taketh away the thing it selfe 2 He taketh the knowledge or feeling of the thing to be present 3 He taketh away the worke and fruite of the thing this is Gods forsaking Against all these Dauid prayeth and is greeued at them all 1 Because if God neuer so little forsake vs wee cannot but quite forsake him Annas Burgeus had a good saying at his death to God Forsake not me least I forsake thee 2 If God should thus forsake he could haue no comfort of his owne saluation not hauing or not finding or feeling faith he could not beare the crosse or rise from sinne Thus much of the kinde the measure followeth in English ouer long the Hebrew is Meod and doth signifie 1 much 2 continuance Dauid desireth to be forsaken neither way Much forsaking or great appeareth in the want of a great grace or being left in a great crosse or sinne This is death to a man Continuance is for length of time in a little grace tentation or sin or crosse a greater This is bell Thus would not Dauid be left 1 Though some of Gods children are 2 Gods children doe tremble to think of this kind of forsaking Now follow the persons forsaking God forsaken Dauid me Certaine it is that God doth forsake as mankind in generall so his owne children Yet 1 God is alwayes iust not being bound to his creatures 2 We are not free from fault we first forsake God before he forsake vs. 1 Wherefore in all forsakings seeke to God 2 Search out your owne slippery hart The person forsaken is Dauid who may be considered as a common man man elect He is heere to be vnderstood as elect 1 If Dauid feare to be forsaken who dare be secure 2 In that Dauid feareth this it is certaine he called him selfe to account and marked when God was absent present 3 Know that the children of God who neuer can fall away may be brought to feare and thinke that they may fall away Let vs all therefore gather what strength of grace wee can FINIS THE HISTORIE OF the Gospell WE will expound by the helpe of God the Historie of the Gospell This Historie containeth the deedes and sayings of Christ God and man which things if any other are most worthy to be knowne of all Christians 1 As being in the narration which was to be set downe of our blessed Sauiour 2 Where also are the maine sentences of wholsome doctrine 3 And which are a most cleare commentary of the Law and the Prophets 4 Whence the Apostles haue drawn 5 And the church doth drink vnto saluation Learned disputations before an vnlearned multitude we omit Only we wil draw one threed out of all foure Euangelists not neglecting to our power the description of times and places after a rude manner And that we may finish this our taske all introductions set aside we are to know the inscriptions and the treatises The inscriptions are generall or particular The generall is of all the books together in Greeke Latine whence also in English In Greeke Tes kaines diathekes apanta that is all of the new Testament In Latine Novum Iesu Christi testamentum that is the new Testament of Iesus Christ. The Greeke inscription hath the kinde of that which is written and the perfection The kinde of that which is written is expressed in this word Testament This is set out by an adiunct or propertie new A testament is taken 1 properly for the last wil of a man 2 Improperly for a couenant or league or articles of agreement betweene parties And this testament sometimes is vnwritten before the scriptures were penned written In this place the written testament is vnderstood which containeth as it were the last will of Christ written down and the articles of