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
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
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
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
also hath two parts in it whereof the one dooth serue to expound the other The former is Create in me a cleane hart Heart is not put for the fleshy part of the body but for the soule which keepeth especiall residence there and not for the substance and powers but qualities and though it be all ouer the body yet hath it the chaire of estate in the heart according to the Scriptures otherwise then some Philosophers Phisitions write that it is in the braine So as that the Prophet here meaneth the very fountaine and head spring of life and all functions thereof This is the more to be marked for the order in that hee desireth to haue the heart wrought vpon because that 1 vvithout the heart nothing will be cleane in man 2 With the heart alwayes the rest of the soule and body followeth It is therefore all our duties to labour to haue our hearts wrought vpon first For as the heart in the body the root in the tree first are made so must it be in grace the heart and soule must be setled first After he prayeth to haue this cleane that is free not onlie from the guilt of sinne but from the filth and corruption of it which is especially meant Creating to speake properly is to make of naught and is vsed heere vnproperly The Prophet speaketh according to his owne feeling and present iudgement of himselfe as though he had lost all and had no goodnes in himselfe No doubt the Prophets heart was in part cleane though not so much as he desired These thinges thus opened heere commeth a question first to be aunswered Quest Whether Dauid could haue lost the cleanenes of heart hauing once had it Aun No. The gifts and calling of God that is as I take it the gifts of effectuall calling are such as God neuer repenteth of or taketh away Faith hope and charity are abiding gifts as sure as the election of God which is vnchangeable Indeede the children of God if we only considered them in themselues with their enemies might fall away but being founded vpon the vnchangeable nature of God and immutability of his counsaile they cannot the gates of hell shall not preuaile against them the elect cannot be deceaued or plucked out of Christes hands Nay certaine it is that Dauid did not actually leese his former cleanenesse For sure it is his heart smiting him as heere it did so dooing before in lesse matters it was not wholy voide of cleanenesse And againe it could not pray for cleanenesse if it were not somwhat cleane This is most sure that by greeuous sinnes much filthinesse commeth to the soule as by a boistrous winde a tree may loose his leaues and some branches so as that the partie sinning may be brought into as great passions almost as if he had lost all but the desire of the grace is an vnfallible certainty of some grace of that kinde The Prophet therefore desireth not a cleane heart because he had it not in no sort but because he could not so well perceaue it in himselfe and take such comfort in it as he had done before and for that he desired it a great deale more then now he had it So learned so ritch men thinke themselues not learned not ritch in respect of that which they doe desire and when the Sunne is vp the Moone seemeth to haue no light Well then in that the Prophet desireth this cleane heart whereas sundry other parts were vncleane besides he sheweth that 1. of all vncleanenesse that which is of the heart is most filthy there being as it were the common sinke of all sinne in a man so as that howsoeuer the chanels be cleansed if the draine be not little cleanenesse will be procured 2 In that his filthinesse maketh him pray for fresh cleannesse as though he had not any see to what a passe some grosse sinne may bring a man vnto euen to doubt of his estate touching his cleansing and so being in the fauour of God 3 No doubt it is a very hard thing to cleanse a heart onlie able to be done by God himselfe 4 There is none but with Dauid may finde filthinesse in his heart from whence hee might desire to haue it purged For this purpose reade Mar. 7.21.22 and 2. Cor. 7.2 5 Now Dauid so prayeth for a cleane heart as that hee dooth not neglect pure handes c. A pure heart will cleanse the whole body and soule wheresoeuer it is Psal 24.4 6 Neuer can any of the children of God content themselues with the begun cleanenesse which they haue but they alwayes will be growing in it 7 Nowe seeing it is thus it is our parts to desire cleanenesse as well as Dauid For that with it we shall see God Math. 5 8. Looke Psal 24.4 Heb. 12 14. 8 Now God onely worketh this Ezech. 36 26. By his worde faith and Spirit regenerating and renuing But heere a question may be made Quest How may one know whether his hart be cleane yea or no Aunswere If hee haue the former things whereby it is wrought Besides a cleane heart 1. vvill desire to haue cleane hands and so euery part and power of soule and body 2. vvill hate euen the garment spotted of the flesh 3. vvill neuer flatter it selfe in secret 4. vvill be willing to be examined vncleane persons will be loath to be found in their filth Thus much of the former part the latter followeth and is almost the same with the former First somewhat for the words Spirit among many things in Scripture which it signifieth is heere put for the motion and stirring of the mind So Luk. 9 55. Num. 14.24 Right doth signifie setling 1. In the fauour of God 2. and obedience to him Renue that is refresh that which is somewhat decayed and blemished restore it to the former perfection againe Within me that is such as may spread ouer my whole person Consider then 1. That seeing Dauid prayeth for this right spirit which is constant that there is such an one and that one may haue it and pray for it by faith 2 That all are to labour to be constant in perswasion of Gods loue to vs and in performance of our duties to him 3 That euen first thoughts and rising motions are to be looked vnto and ordered 4 That these good motions will fade and decay in vs. 5 That wee haue great neede to haue them often refreshed and renued in vs. Verse 11 Thus much of the fourth petition nowe followeth the fift in the 11. verse and seemeth to be a deprecation or desire to haue some kind of punishment kept from him Some take it to be all one with that which went before neuerthelesse I take it to be distinguished from the former For although sometimes in one verse the latter is all one with the former yet is it not wont so to be in diuers verses and especially in such short Scriptures but vpon some speciall occasion This
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
often repeating 2 particuler reckoning vp 3 cleere setting downe All which we ought towards God to performe Verse 16 Thus much for the passage to the praise now followeth the setting downe of the praise or thanksgiuing And that after two sorts first by way of deniall then by affirming Both the deniall and affirming haue the thing reason That which is the deniall is in these words Thou desirest no sacrisice though I would giue it thou delightest not in burnt offerings This part denieth the vnsufficient thing to praise God by sacrifice burnt offering The reason for that God is not delighted with sacrifice neither wisheth burnt offerings I thinke the verse might better bee distinguished thus Thou art not delighted with sacrifice Thou desirest no burnt offering though I would giue it For the speech increaseth greater is burnt offering then sacrifice But first know the meaning of the words Sacrifice properly so called is a part of the Iewish vvorship of God where somewhat was offered to God It was of two sorts 1 Propitiatorie to procure fauour with GOD. 2 Gratulatory to witnesse thanksgiuing to God The second is meant in this place and that was sometimes burnt offring which all was burnt and offered vp to God Sometimes called sacrifice when some beast was killed but part was reserued for the offerer part for the priest part offered to God That which in English is translated desirest were better art not delighted with spoken after the manner of men that is doost neither commaund that I should offer it nor doost so approue of it when I offer it That which is translated delightest not in were better wilt not that is doost not care for We are wisely for all this to vnderstand this deniall for it may seeme strange that God should not like of that which himselfe commaunded as sacrifice burnt offerings c. First therefore God liketh not these sacrifices onely and for the deede done as sundry performed them 2 He liketh them not so much as he doth the other of a broken hart For so denialls are by way of cōparison Looke Hosea 6 6 Ioel 2 13. 1 Pet 1 12. Thirdly God liketh them not as the Iewes many times performed them Looke Esay 1 the 66. chapters Que. Did the Iewes rest onely in outward things had not those of the life to come Aun No. The elect Iewes enioy euerlasting life as well as any of vs shall Que. What difference is betweene the Iewes and the Christians this way Aun In the maine matters of saluation nothing the same God the same Christ the same Spirit the same word the same faith hope and charitie c. In outward things somwhat they had more sacraments then the Christians the outward matter of them was diuers the continuance was not for euer as the Christians are things were not so cleere among them as among the Christians Que. Why did God ordaine that which afterward hee did abolish Aun The fulnes of time was not yet come and GOD would breake the proude hart of the Iewes by these so many duties 1 By this wee may perceiue that a man may doe duties which God hath commaunded and yet not please God 2 That nothing will please God from vs onely for the deede done without inward motion of the mind with faith in Christ with desire to please God by endeuouring according to Gods commaundements 3 Sometimes it so may fall out that a man may omit some outward dutie without any great fault 4 When there is some cause that some-what of the worship of God should not be performed neuer omit the spirituall 5 If in Dauids time sacrifices were not alwaies needfull what shall we now thinke after Christ of the abhominable sacrifice of the masse Hetherto the part denying now followeth the affirming part Verse 17 shewing what are the most acceptable sacrifices to God Now this part hath in it the reckoning vp of these sacrifices and the commendation of them The reckoning of them setteth downe two a broken spirit a broken and contrite hart The cōmendation sheweth that 1 they are sacrifices that is in steed of all 2 of God 3 such as God despiseth not The spirit and hart signifie as before in the 10. verse Broken and contrite speeches taken from things beaten into diuers peeces Contrite beaten as it were to dust or pouder broken is opposite to solid and hard which yeeldeth with much a doe of which sort is euery mans hart by nature hence are those speeches a brasen fore-head an yron sinew c. The better to know what this contrite hart is let vs first set downe what it is 2 how it is gotten 3 how it is tryed A contrite hart is voyde of any conceit of the own worth thinketh it selfe worthy of any punishment and esteemeth all it owne things most base followeth the word of GOD into all formes is comforted at the least signe of Gods fauour cast downe at the least signe of his displeasure easily vpon iust occasion is moued with affections of loue feare ioy hope c is alwaies full of pitty to others maketh conscience of small things It is gotten onely by the worke of the holy Ghost Eze. 11 19. Iohn 3 6. The Spirit worketh without meanes in infants as in Iohn Baptist By meanes of the word 1 preparatorily by the Law 2 effectingly by the Gospell The law prepareth the Gospell finisheth and worketh grace as Nilus maketh Egipt fruitfull heereupon it is called the ministerie of the Spirit 2 Cor 2 8. A helping cause to these are 1 priuitie to a mans ovvne sinnes infirmities slippes these keepe the hart the softer 2 The crosse sanctified as in Dauid Ezechias Now heere is breaking and contrition in two degrees to teach vs how we are to proceed Not to rest in a little breaking but to goe on to grinding It is tried for that 1 it chiefely medleth with it selfe straitly hath leysure to looke to others for it findeth it selfe so broken that all paines is too little to make it vp as in the publican the woman Luke 7. 2 It trembleth at the word of God Esay 66 2 not onely at his workes so did Elie Dauid Iosiah Ezechiah feare at the word 3 Is patient vnder affliction 4 Looketh not to outward things more then needs must 5 Can abide no delay 6 Cheereth vp it selfe onely in Christ 7 Is not hastie to vse inordinate meanes but hangeth vppon GOD. The commendation remaineth First that these are sacrifices that is one broken hart is as good nay better then all the sacrifices in the world 2 They are of God that is most excellent as the hill of God trees of God note an excellencie They are the more excellent for that they are 1 of the greatest price 2 most hard to be performed 3 most rare 3 God despiseth them not It is a kinde of speech where more thē is spoken is vnderstood thou despisest not 1. thou makest great account of Esay 57 15. 1 So
obiect Action visiting Obiect iniquitie Set out by the subiect of the fathers Visiting commeth of a Latine word to visite to visite is often to come to see to take knowledge and to iudge and doe thereafter in which sence wee vse visitation So doth God proceede Gene 11 5 Gene 18 21. Now because when God so commeth and findeth men faultie he is wont to punish therfore is visiting sometimes put for punishing as psalm 89 32. I will visit their iniquitie with the rod and theyr sinnes with scourges And of Dathan and Abiram If these men be visited after the visitation that is the punishment of all men Num 16 29. VVhereupon some translate it heere rendring or repaying The obiect is iniquitie that is sinne or breach of the law of God and more specially breach of this law the which God neuer leaueth vnpunished This iniquitie is further set out by the subiect in whom it is said to be that is fathers and ancetors Thus much what God doth now followeth to whom vpon the chyldren or sonnes vpon the third and fourth generation Where we may see vpon whom and how many He doth thus to the sonnes and posteritie Que. Doe children beare the punishment of theyr Fathers sinnes Aun Yea of some as of the first sin of our first parents Adam and Eue and likewise of such actuall sinnes as our fathers haue taught vs to practise otherwise not For better vnderstanding whereof know that in sin we may consider the fault against God and the punishment whereby God is wont to shew his displeasure Wheresoeuer the fault is the punishment is deserued Punishments are spirituall or temporall and of this life Spirituall hindering one frō euerlasting saluation these doth neuer God bring vppon any but for his owne fault and therefore originall corruption is partly our own fault because we are part of Adam Of this lfie are such as doe not hinder a mans saluation and befall the godly and wicked both alike and are to the godly many times profitable Now indeede sometimes by occasion of others the godly feele some outward smart but still with Gods loue so as such sufferings are no punishments but exercises and benefits and therefore God neuer punisheth in anger other mens sinnes in vs but such as we haue and learne from thē Now for that idolatry is learned by parents for the most part therefore God sheweth that the dutie which children owe to their parents shall not excuse them if they learne idolatrie and false worship of God from theyr fathers Now all this while no certaine punishment is named that the offenders might feare all neither is time mentioned that euer punishment might be looked for How many this punishment concerneth is vpon the third and fourth generation of them that hate me Where first we must remember that this doth not stretch as partly we saw before but to such as hate GOD that is who breake this commaundement so as that wee may see all breakers of Gods commaundements in some sort doe hate God vnder what pretence soeuer it be And that it reacheth to the third fourth generation that is I take it to any that doe breake this commaundement some named for all thus wee see how God destroyed the Canaanites c. This manner of speech is vsed 1 to teach vs that this kinde of sin is often conueied by parents to children 2 That parents should be carefull to instruct theyr children in the pure worship of God 3 That children if they meane to be free from Gods punishments should especially seeke from their parents to learne to worship God purely So as that it is much for the worshipping of God of what parents one commeth and heere wee may learne to aunswere the Papists what we should thinke of their ancetors and ours who died in Papistrie For wee see that three or foure generations may hate God Thus much for Gods zeale in his iustice now followeth his zeale in his mercy shewing mercy to thousands that loue me and keepe my commaundements Where we may see what he doth and to whom He sheweth mercy that is forgiueth their sinnes bestoweth sundry fauours of this life and of that which is to come as in Abraham Isaac Iacob Dauid not for their vvorkes but as the word is for his mercie But some may say how is this true seeing that many idolaters florish and true worshippers of God are punished Though Idolaters scape heere they are punished heereafter and though the godly heere are vnder the crosse yet are they in Gods fauour and shall enioy him for euer afterward Thus much for this second commaundement and the manner of worshipping the true God ¶ Commaundement 3. Now followeth the end in the third commaundement wherein is set downe not onely the end of the worship of God but of all other duties whatsoeuer The summe of all which is commaunding to purely vse the Name of God and forbidding the contrary and that in the charge and the reason or sanction The charge is Thou shalt not take the Name of the Lord thy GOD in vaine Wherein is forbidden the taking of the Name of the Lord in vaine Gods Name is himselfe he is his Name so often haue we in the scriptures hallowed be thy Name that is thy selfe call vpon the Name of the Lord that is himselfe And it setteth out vnto vs his essence and diuine beeing his titles or surnames as God Father Sonne and holy Ghost Lord Iesus Christ all his attributes as omnipotent mercifull c his word written spoken read heard his workes of first creation of gouernment in iustice or mercy any of his holy ordinances c. Thou shalt not take thou that is none shalt not that is must whereto is counted happines Psalm 32 1. Rom 4 7. And though no particuler punishment should folow yet impunitie is punishment enough God is greatly angry saith one when he is not angry that is correcteth not And an hard hart is punishment enough So as that a man may be grieuously punished and not feele it How grieuously GOD punisheth this sinne looke Zachary 5.2 4. Leuit. 24.16 Num. 5 27. The certaintie of the punishment appeareth by the manner of speech counting guiltlesse hee will not hold guiltlesse that is at no hand will he hold guiltlesse Besides in this threatning of punishment no time is prefixed that offenders may feare alwaies for indeede suddainly many times doth God come vppon the wicked 2. Pet 2 3 as to Sodom and Gomorh to Balthaser Dan. 5 Herod Acts 12 22 to Ananias Sapphira Acts 5 c. Furthermore no kinde of punishment is named as before that we may looke for all Last of all there is no exception of person euery one offending shall be punished Heereupon we might do well to take heede we doe not offend in this kind The most vsuall grosse way of offending here is by vnlawfull swearing Vnlawfull swearing is forswearing or vaine swearing Forswearing is swearing to a thing
others These duties 1 are to be practised as well towards our selues as others These duties and commaundements according to the number of chiefest things among men are foure The first chiefe thing is life The second chastitie The third goods The fourth truth and good name For euery of these are seuerall commaundements and for the first Thou shalt not kill Which is to commaund preseruation of life and to forbid the contrary Wherein we may consider the persons and the thing The persons who and whom Person who is not to kill thou that is none what colour and pretense soeuer thou haue The person who is not to be killed thy neighbour The person who must not kill is to be vnderstood without a lawfull calling thereto and such an one is who is not a Iudge a souldier and an executioner c. Neuerthelesse these must remember that they doe it according as their callings require and that for good and the common good We may see that the Anabaptists erre who thinke it not lawfull to be a Prince or warriour And this which is forbidden to all must so be vnderstood as that 1 though we be prouoked we must not thus commit a fault 2 though time and place should seeme to serue 3 though we might escape punishment for the same The person who is not to be killed is as before neither our selfe nor our neighbour The thing is not to kill Kill is to take away life and yet not simply to take away life is forbidden but the life of a reasonable creature otherwise a man may kill his beast for necessarie vse The Manichees therefore do erre who thinke it not lawâ— full to kill any thing no not to cut hearbes Life is whereby any thing liueth Life is spirituall ciuill naturall Spirituall life when by the especiall worke of the holie Ghost a reasonable creature liueth to the pleasing of God Paule saith a widdow while she liueth in pleasure is dead while she liueth Dead that is in spirit The soule saith S. Augustine without God specially working is dead that is spiritually and the soule of thy soule is faith This kinde of life one taketh away 1 by denying the meanes as parents of what sort so euer with-holding the word of God from theyrs 2 By giuing of scandall Scandall is occasion of sinne in which respect Paule biddeth to take heede that our weake brother perish not 1 Cor 8 11 and Christ threatneth woe to him by whom offences come Luke 17 1 2. Looke Rom 14. This life we must procure all wee can Iohn 1 5 16. So were the Apostles commaunded Acts 5 20. For this cause would not the Apostles depart from Christ Ioh 6 68. Ciuill life is that estate which one hath in ciuill societie as of honour office reputation and this must be maintained Naturall life is that which is in the ioyning of soule and body together Naturall life hath three degrees The first is cheerefulnesse of the hart In this respect God blameth the false prophets who made the hart of the righteous sad Ezech 13 22 for indeede a sorrowfull minde dryeth the bones Pro. 17 22. Thus did Naball first begin to die 1 Sam 25 37 thus was Rebekah wearie of her life Gene 27 46 for her griefe of hart at Esaus taking of wiues The second is soundnes of bodie when euery member is maintained none hurt none taken away so as if any be impaired it is against life for life is of all parts Those therfore who cut off a member offend against the commaundement The third and last is health when euery member and power dooth his worke Hence is it said that life is to be in good health and not onely to liue therefore dooth Ionathan note his fathers fault who made the people weake and faint 1 Sam 14 30. Therefore is it Iohn 4 50. thy sonne liueth for is in good health so saith Paule now are we aliue that is are whole and well if ye continue stedfast c. Wherefore all such who procure surfet or drunkennes breake this commaundement But what neede we goe far for opening of this commandement our Sauiour Christ hath doone that most excellently Math 5 22 c. and that by shewing the true meaning for the breach thereof in three degrees In euery of these three degrees hee setteth downe the fault and the grieuousnes thereof The first degree is Who soeuer is angry with his brother vnaduisedly shall be culpable of iudgement The fault is to be angry with his brother vnaduisedly this is murther in hart Brother is as before To be angry is to be displeased with desire of reuenge In vaine is when it is without iust cause or occasion as Caine was angry with Abel Ahab with Naboth Saul with Dauid 2 When it is too long Ephe 4 26. for the sunne shoulde not goe downe vppon our wrath 3 When it doth vnseemely appeare in countenaunce in gesture in deede or word So as that Christes meaning is that we should be moderate in our anger So saith Iames 1 We must be slowe to anger and Paule Be angry but sinne not In this behalfe is Moses much commended Numbers 12 3. And heere we are to take heede that neither anger doe vainly arise and that though it doe iustly arise it doe not rage and both these from others to vs or from our selues towards others And first that it doe not arise in vs by others vainlie it shall be good for vs 1 Alwaies before hand to consider our corrupt nature how easily it is prouoked to inkindle by anger as gunpowder and flaxe by fire and therefore as they who haue such commodities knowing their qualitie by warinesse preserue them long from burning so may wee our natures that they be not consumed by anger if we wil watch ouer them Besides in this behalfe some mens complexions giue them occasion moore to looke vnto themselues 2 Neuer to thinke our selues worthy of great matters but to acknowledge in hart our wretchednesse so shall wee the better when things fall crosse without anger beare them 3 To acknowledge that nothing befalleth vs without Gods will whereto we must learne in all meeknes to yeeld 4 Not to be suspicious one small suspition that wee are neglected will raise great anger 5 Be practising with our selues often to resist our owne desires so shall we more easily beare it from others 6 Auoide occasions 7 To mark the behauiour of angry men that seeing how vnseemely it is we may bethinke to take heede of it in our selues And that we cause not anger to arise in others we must be carefull Alwaies prouided that if they be angry at vs for good duties necessarily to be done we are not to be discouraged else should Christ other of his seruaunts haue forborne their duties for other folkes angers But to be free from giuing iust occasion 1 Neuer meddle with any without vertue of thy calling Anger most commonly ariseth when men are out of their
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
in Paule Rom. 7 and Gal. 5 17 the reprobate are not so the strong man holdeth them 5 The elect are more greeued for these sinnes then any other they are most perplexed for them and desire to rise out of them by renuing repentance c so doe not the reprobate but rest and sometimes glory in them This seemeth to be the meaning of the words the instructions are 1 Neuer shall we fully profit by the word till it be rooted and ingraffed in vs. 2 In any case let vs take heed that we neuer sinne against our consciences because 1 nothing will so wound the conscience afterward as this 2 It is the high way to sinne against the holy Ghost Now to helpe vs this way it will be good to 1 Keepe as bright as wee can alwayes in our hearts the light of the word of God shining 2 Resist the beginnings of tentations to sinne else continuing and multiplying they will grow too strong Tentations are like to the cloude that appeared to Elias seruant little or nothing at the first and presently it ouer-spread the whole skie Thoughts rise in the head suddainly drowne the hart 3 Take heede of solitarines there would the deuil haue vs alone hand to hand Good company will keepe our knowledge the brighter and helpe vs with counsaile example prayers c. 4 In any case to take heede of the custome of sinne that will take away the feeling and iudgement of sinne Thus much of the obiect the act followeth in the word keeping whereof before in the second verse The word in Hebrew is diuers with that verse 2 of keeping and besides all that it did signifie there doth further heere imply vnto vs 1 To obserue that is heedfully to marke and bend ones minde vnto so Eli marked Hanna 1 Sam 1 12. 2 To keepe or preserue the thing safe that it be not the worse so Dauid would be kept as the apple of Gods eye Psal 17 8. so Adam should keepe the garden Gen. 2 15 so Cain denieth to be his brothers keeper Gen 4 9. 3 So to keepe as the thing be not taken away Psal 119 44. 4 That it may be for vse to our selues and others Mala. 2 7 for so were the priests lips to preserue knowledge So that we see what our duties are 1 To giue dilligent heede to the word of God and the rather 1 for that according to it should all our motions and practises be framed 2 and is very hard in it selfe so as it is needfull that euen the least things should be heeded hitherto belongeth that Iames 1 25. looking into the law 1 The best most holy must know that alwayes there is somewhat before whereto they must ayme 2 Such desires as these doe please God and are a token of our profiting while we can see our wants 3 Alwayes such desires are commendable when they are with purpose and practise Now foloweth the matter that his wayes c. Wherein wee may consider the thing quality The thing wayes and those Dauids Wayes as before kind of life and duties thereof deedes sayings thoughts mine that is Dauids 1 If thou for thy selfe Dauid thus prayest why should not euery one so to doe for himselfe 2 And if Dauids wayes neede redressing what shall any mans else doe This is the thing the quality followeth in the word directed Directing is of the word Kun in Hebrew which among other things signifieth two 1 Straitnes 2 Steadines Straitnes is when euery duty is leuell with the word of God nothing swaruing there-from Euery mans wayes by nature are crooked 2 euen the best haue somewhat which may be amended 3 they alwayes doe feare themselues least euery duty might be better Steadines is constancie that is continuance in straitnes and without this all things are nothing For what booteth it to haue something and not alwayes Now this is the more to be thought of for that Gods children are alwayes subiect to errors and slips And if they would be constant 1 they had neede looke to their foundation and roote that it be deepely set 2 They must often try and examine themselues 3 It will be best for them often to exorcise themselues in all godly duties The meane or subordinate end is as we haue seene now followeth the vtmost end to keepe thy statutes Wherein is as before act keeping obiect statutes Keeping doth fignifie as before may here for purpose euent For purpose as if Dauid should say this is the onely thing in this desire which he wisheth or to keepe Gods statutes for euent as if he should say this I onely desire that once I may in obedience serue thee By this we may see that Gods children desire to doe duties for duties sake in that Dauid desireth his wayes to be directed to keepe Gods statutes Thus much for the act the obiect remaineth statutes Statutes for meaning and intent are the same with law testimonie c. as before but is more specially and oftenest vsed for religious and holy ceremonies ordained by God in the Leuiticall ministery and seruice These were for the worship of God for outward shew base and contemptible and that many Let vs all therefore learne by Dauids example 1 to be more carefull to keepe Gods ordinances then mens ordinances or then to ordaine new which are beside the word Now the ordinances and rites of God ordained are the rites and ceremonies in the Sacraments so as that the pure administration in them is to be kept 2 And since that God hath commaunded them nothing is to be thought neither too much nor too little 3 Yea where as Dauid desireth to keepe these statutes he meaneth that he would not rest in the deede done without motions and changes in the hart for all rites kept are superfluous without the inward and spirituall worship wherefore alwayes in ceremonies looke for the substance which is Christ 4 And that wishing that hee might keepe the outward ordinances he sheweth the inward spirituall worship is harder to be performed Thus much for the second duty now foloweth the third 4 Duties to men are towards our selues others Many can keepe Gods commaundements in things toward themselues they must also keepe towards others 5 Commaundements forbid faults enioyne duties Many can better forbeare faults then doe good duties and yet both are Gods commaundements 6 Some will keepe Gods commaundements in one estate and neglect them in another many in prosperity professe the Gospell shrinke from it in the crosse some in the crosse will be meeke will pray c. they are not so in prosperity He who keepeth Gods commaundements wil endeuour in them in one estate as well as in another else doth not he keepe all Gods commaundements Now followeth the time of this respecting all Gods commaundements when which vnlesse it were to speciall purpose had not beene set downe This is diuers times in this Psalm euen in the next verse and verse 32 c. Heere
2 Dauid is a publique teacher of the Church and therefore must teach in word and deede 3 He is a Prince and must giue the first on set others will sooner imitate 4 He would shew that men must not be ashamed for all mens censures of their good deedes Well saith Aristotle he who setteth out his good duties too much and concealeth them too much both are proud 5 He would heereby tie himselfe to the more conscionable performance of this practise for hauing engaged him selfe by solemne profession it were the greater shame for him to start back All these respects are to preuaile with vs in like cases Thus much for the duty of praysing God c. Now followeth the cause When I shall learne c. Whereof we may consider as it is in it selfe and as it hath vse in this place Considering of it in it selfe we may sunder the endeuour of learning obiect the iudgements of thy c. Endeuour of learning is in the words When I shall learne Learning can neuer be vnderstood without teaching To learne is to profit according to the intent of the teacher A teacher is one offering meanes of profiting and is principall lesse more A lesse principall teacher is whereof there is some necessitie and yet he is not sufficient This teacher is 1 mute Which maketh no sound as bookes other creatures 2 Vocall Who maketh a sound as teachers commonly so called in Church Schoole family More principall is he who is necessary and sufficient so onely is the holy spirit who fully and sufficiently teacheth all His chaire is in heauen his formes are heere vppon earth The intent of the teacher is 1 That the learner should hearken and giue heede to the Maister and teacher So as that reading hearing and the breathing of the holy Ghost are necessary according to our diuers teachers 2 That the learner vnderstand without this all is in vaine yet is it hard in matters of diuinitie Therefore had they neede 1 plainly to be deliuered 2 often to be repeated 3 diuers times to be questioned and conferred of 3 That he lay vp for necessary vses in and according to his kinde of learning Necessary vses in diuinitie are 1 to know doctrine of saluation 2 to haue sauing faith 3 to amend and turne our liues 4 to order euery particular practise of life 4 Alwayes to be profiting and going forward that he may rise from one forme to another All this is to learne Dauid doth not say that he hath learned or will learne had he not or would he not therefore learne yes he had and would Againe it may be thought that Dauid now had not learned but sure it is that he had but hee doth not much account of it in labouring for that which he wanteth he thinketh nothing of that which he hath Now let vs all by Dauids example learne Gods righteous iudgements which we had neede the more to thinke because 1 that all excellent things such is this are very hard 2 we haue no helps of nature to this as to other learning 3 nor take so much time for it 4 Besides many thinke that little of this learning is sufficient 5 surely it is of meruailous vse Somwhat may we iudge of our profiting in this learning 1 If wee can discerne betweene good and bad truth and falshood sauing doctrine and others and best like of sauing learning 2 If we learne to like and practise not only to speake and know 3 If we like and be able to teach others 4 If when our Maister lesse principall be sometime absent we can take out a lesson by our selues by meditating praying c. 5 If our profiting be according to the time and meanes and excellent teachers Hitherto the endeuour of learning the obiect followeth The iudgements of thy righteousnes Wherein is declared the kinde of thing iudgements the subiect of it thine the quality of righteousnes The kinde of thing is iudgements Iudgements are one of the ten names whereby the word of God is called in this Psalm may better be vnderstood if we aright know what it is to iudge To iudge properly is to determine or giue sentence and by a manner of speech where the part is put for the whole it is to rule order or gouerne So God is called the Iudge of all the world Gen. 18 15 and Iohn 5 22. The Father hath committed all iudgement that is regiment to his sonne Now all Gods iudging is infinitely wise as constant God iudgeth sometimes by his works as Esa 26 8. Ier. 1 16 1 Cor. 11 29. where that which is translated condemnation is better iudgement that is punishment And these works are toward ones selfe or some other of mercy or iustice and must not be neglected Wee must know that 1 They are all of God 2 Marke of what kinde they are fauours or punishments 3 Get somewhat out of them to instruct vs in the knowledge or worship of God But yet these kinds of iudgements are not heere meant For besides God iudgeth by his word 1 Cor. 14 24 he is iudged of all the word wherein they are exercised iudgeth him so Ezech. 20 4. These are the iudgements vnderstood which are many some of greater other of lesse importance as the branches and clauses of the word of God are These one is said to learne 1 when hee well vnderstandeth them 2 getteth that fruit by them which God would he should 3 and in more particular vseth them as a rule to frame euery speciall office and practise of life by The subiect or party whose they are is God of whom sundry times we haue spoken before The quality remaineth It may be doubted to what the word righteousnes may be referred for the Hebrew is as that it may be thus of thy righteousnes that is of thee who art righteous as Psalm 15 1 in the mountaine of thy holines of thee who art holy so Psal 51 11. Take not thy holy spirit from me that is the spirit of thee who art holy Or thus of thy righteousnes that is which are very iust for in the Hebrew tongue substantiues are put for adiectiues and then they signifie some fulnes and perfection Both sences are true and may be taken heere for God himselfe is righteous and his word Righteous is that which giueth euery thing the owne Quest How then is Gods word righteous to promise vs fauour who are sinners can it be ours or due vnto vs Aun Certaine it is that it is ours not by our owne desert but 1 by Gods promise 2 And be Christes desert so as God should not be righteous if he should not giue fauour to the faithfull and repentant hauing promised himselfe and his sonne deserued it Gods iudgements are termed iust 1 being Gods who is iust 2 endeuouring to draw vs to iustice Let none therefore murmure at any word or worke of God and euery one labour to be the more righteous by them Hitherto haue
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