Exposition Upon Select Psalms, Biblical commentary · Psalm 51

Exposition Upon Select Psalms · Biblical commentary · Psalm 51

p. 282THE ARGVMENT, Of the LI. Pſalme.

David hauing renewed battle againſt the Hummanites, ſitting idle at home, ſeeing the faire wife of Vriah waſhing herſelfe, hee ſendeth for her, and having had to do with her, he ſendeth her away againe. Hearing therafter, that ſhe had conceived by him, he calleth her husband out of the hoſte, that the birth might be thought to be his. Which thing, becauſe it tooke no effect, having ſent Vriah back againe to the campe with letters, he commandeth Ioab to put him out to be ſlain by the enemies: Which being done, hee marieth his Widdow. Thereafter, vppon this occaſion, Nathan is ſent by God, who hauing propoſed a Parable, & ſought out narrowlie what was the Lawe, He bringeth him to a conſcience of his fact, and denunceth parden to him, repenting of the ſinne. Looke 2. Sam. 11. and 12. Chapters. Thi… is then the Pſalme, in which Dauid repenting earneſtlie, craveth the remiſſion of ſinnes. And it is compoſed of two ſortes of petitiones. Firſt, of a particular kinde of petition, in which he craveth the pardon of his ſinnes, from the third verſe to the twentie verſe, Then, of a generall, whereby hee craveth the weal of the whole Church, in the twentie and twenty one verſes. The firſt ſorte of petition is mixed with the owne cauſes: For hee prayeth firſt, and he adjoyneth the cauſe to the prayer, from a ſimple and playne confeſſion, Secondly, he prayeth, and to the prayer he ſubjoyneth, the ſecond cauſe, from the edifying of others At laſte, thirdly, he prayeth, and to the prayer, hee ſubjoyneth the third cauſe, from Gods owne glorie. But let vsus conſidder the thred of the Text.

p. 283The LI. Pſalme.

1 A Pſalme of Dauid (committed) to the maiſter of the Muſick (to be ſong.)

2 When the Prophet NATHAN came vntounto him, after that he had had to do with BATHSCHEBA.

p. 2563 HaueHave mercy, vppon me, ô God, according to thy louing kindneſſe, according to the largeneſſe of thy compaſsiones, blot out my defections.

4 Waſh me much from mine iniquitie, and clenſe me from my ſinne.

5 For I acknowledge my defections, & my ſinne is continually layde open before mine eies.

6 Againſt thee, againſt thee alone, hauehave I ſinned, and the thing which is thought evil in thy ſight hauehave I done, I acknowledge that thou maiſt be iuſtified in thy ſpeeches, that thou mayſt bee pure when thou iudgeſt.

7 Behold in iniquitie was I formed, & my mother nuriſhed me in ſinne.

8 Behold, in the reines thou delighteſt in the trueth, and in the hid place haſt thou made wiſedome knowen vntounto me.

9 Purge me with Hyſſope, that I may be cleane, waſh me that I may wax whiter then the ſnow.

10 Make me to heare ioy and gladnes, let the bones which thou haſt bruſed reioyce.

p. 28511 Hide thine angry face away from my ſins, and blot out all mine iniquities.

12 Create in me a cleane mind, ô God, & renew a firme Spirit within me.

13 Caſt me not away from thy face, and receiue not thine holy Spirite from me.

14 Reſtore to me the ioy of thy ſalvation, and vp-holde mee with the Spirite of freedome.

15 I ſhall teache back-ſlyders thy waies, that ſinners may be converted vntounto thee.

16 Deliver me from bloud, ô God, the God of my ſaluation, let my tongue ſing thy reghteouſnes.

17 Thou wilt open my lippes, ô Lord, that my mouth may ſhewe foorth thy praiſe.

18 For thou delighteſt not in ſacrifice that I may giuegive, thou wilt not hauehave a burnt offring.

19 The ſacrifices of God are ane broken ſpirite, Thou deſpiſeſt not, ô God, a broken and contri…e ſoule.

HAueHave mercy] Having heard Nathans rebuke. there is preſently ſet vp in Davids ſoule, the judgement ſeate of p. 286God, as it were, the judge, and the conſcience which before was caſt vp in a dead ſleepe, being now awakened, intendeth the accuſation, before that tribunall. Firſt, it objecteth that moſt filthie crime of adulterie. Then, a moſte cruel man-ſlaughter; from hence ariſe horrors and terrours in the hart of the miſerable man, wherewith being troubled in deed, he pretendeth not this or that excuſe to his ſinne, as ſome vſe to doe, and hideth his ſinne, but giving place to his conſcience, and confeſſing the crime, he turneth himſelfe an humble ſuppliant vntounto God: HaueHave mercy vponupon me (ſayth he) ô God] Surely there is no other ſorrow ſo grieuous, as this ſorrowe of ane evill conſcience, which thing, while the wicked feele, firſte, they diligently travel to beware, leaſt the conſcience, once being caſte vp into a dead ſleepe, bee awakened againe. They very carefullie flie all admonitiones, rebukes and threatnings out of the worde of God. Then next, p. 287if perhaps, yea againſt their will, the conſcience be at laſt wakened vp, then indeed they prepare not themſelues preſently to remoove the ſinne, as the matter of the troubled conſcience: But by all meanes they aſſay, to mitigate that dolour of the conſcience, and to deceiue their owne conſcience as it were, by playing, boording, and finally, giving libertie to all ſorte of pleaſure. Indeede it may be, that for a time they aſſwage their diſpleaſure, by vſing theſe deceitfull remedies, and blunte the edge of their conſcience: But that peace is deceivable, and the wounde bounde vppe ſo, will at the length waxe greene, and vnleſſe ſinne bee taken awaie in this preſente life, which they aboue all things deſire to be covered, it wil come to paſſe at laſt, that the con…erence ſhaking, off that deadly ſopour, ſhall awaken, ſo that in time to come, it ſhal never injoy again any kind of reſt. There is but only this one way of quieting & aſſwaging that p. 288dolour of an evill conſcience: To wit, if thou confeſſe thy ſinne, if thou flie to that throne of grace and mercy of God in Chriſt Ieſus.Pſal. 32. 1. ….Ps 32:1 And this is it which wee learne by Davids example in this Pſalme: For vponupon this ſhall follow a certain vnſpeakable peace in the minde, yea, paſſing all vnderſtanding, which being felt through the remiſſiof ſinnes: David in another place publiſheth him to be bleſſed, whoſe ſinnes are forgiuen. According to thy louing kindneſſe] This is the cauſe, why Dauid although a ſinner, notwithſtanding dare be ſo bold to come vntounto GOD, that is, to his judge, to wit, the loving fauour and mercy of GOD in Ieſus Chriſt,Eph. 3. 12.Eph 3:12 leaning to which, hee hath libertie and entrie, With confidence vntounto God, as the Apoſtle ſpeaketh, and craveth grace at him. What time, the conſcience intendeth againſt vsus any crime, at the ſame time, God as a juſte judge, paſſeth vp vponupon his judgement ſeate, and with majeſtie ſitteth therevpon, p. 289and with ſuch an awfulnes, that everie ſinner is eaſily affrayd to come before his face; for the vngodly are not able to ſuſtaine that angrie countenance of GOD, who hauehave not as yet felt that merciemercy of GOD in Chriſte Neither yet are they able from the hearte, to call him Father; yea, they woulde rather goe out of the worlde, that they might flye awaye from that his ſo fearefull preſence. Wherefore a ſinner, except hee feele together with the ſenſe of ſin God alſo to be mercifull, he dare not be ſo bold as to compeire before him. But now hauing felt his merciemercy, and that louelove by the holy Spirit powred forth into our harts, he is no waies skarred away, neither by the weightines of ſinne, nor yet by the maieſtie of the iudge, but that with confidence he wil draw neere vntounto him. For the feeling of the merciemercy of GOD in Chriſt, hath ſo great a force of alluring: If thou wouldeſt ſlay me (ſayeth IOB) ſhould I not truſt p. 290in thee? Blot out my defectiones] The ſame petition is repeated from the exceeding greate deſire of deliverance. Blot out (ſayth he) my defectiones] That is, forgiue me my ſinnes, whereby it is come to paſſe, that filthily I hauehave made defection from thee: It can ſcarſely be ſpoken, how grievouſly Dauid had ſinned; Firſt having committed adultery, then man-ſlaughter; Thirdly, having contracted mariage, with the woman defiled in adultery: Fourthly, the people of God being layde out to an open daunger, and with all theſe finally was conjoyned obſtinacie in ſinne. For hee had ſleeped ſecurely many monethes, as it were in the ſinne. DAVID therefore being guiltie of ſo many ſinnes, ſurely he durſt not hauehave bene ſo bold, vnleſſe hee had leaned to the infinite merciemercy of GOD, to hauehave commed into his ſight: And from hence proceedeth that thing which hee cryed out, Blot out my defectiones] That is, ſo many and ſo greate, and that, O God, according p. 291to thy ſuperabundant mercy; Every ſin whatſoever is the offending of that infinite Majeſtie. Of this it commeth to paſſe, that the burthen of ſin-after ſome ſorte is infinite: if the ſinner himſelfe be not disburdened thereof, in Ieſus Chriſt. Wherefore there is neede, yea, of an infinit mercy, that any ſinne whatſoever may be forgiven: how much more is it neceſſary, that infinite mercy & ſuperabundant be had, to the end, that many & grieuous ſins may be forgiven? For ſeeing ſinne aboundeth, of neceſſitie grace muſt ſuperabound. Which thing, experience it ſelfe teacheth: For any man oppreſſed with ſome more haynous ſinne, he findeth not firſt reſte to his ſoule, before he conceiue in his mind, the merciemercy of God, which as ſoone as hee hath felt & taken holde of, there is no ſin of never ſo great momente,Ephe. 3. 8…Eph 3:8 of the pardon wherof, he may not now perſwad him ſelf: therfore we ſhuld trauel al our life according to the ſaying of the Apoſtl, p. 292We may be able to comprehend what is the breadth and length, and depth and height: and to know that louelove of Chriſt, Epheſ. 3. 18. 19.Eph 3:18Eph 3:19which paſſeth all knowledge: For out of all queſtion, the mercy of GOD in Ieſus Chriſt is infinite: But wee (ſuch is our ſtupidity) are not able to comprehend ſcarſe the thouſand part thereof. Of which, it commeth to paſſe, that in our owne default, we are ſpoyled of a ſufficient cōfort. For there is no place for comfort in the ſoule without faith, which, what other thing is it, then a feeling of the mercy of God in Chriſt? Waſh me much] Thirdly, hee repeateth the ſame thing, as if hee ſhould ſaye, Ceaſe not to waſh, before thou hauehave fully purged me from my ſinne. For it is an alluſion, to the clenſings of the Lawe. But it is to be marked, that not being content with a light and common waſhing, he ſayth, Waſh me much] He felt, to wit, that ſinne had ſette the rootes thereof deepely in him, and that more toughlie it had cleaved to p. 293him; and therefore he craveth of God that he would multiplie the waſhings, which, vnleſſe it be done, he thinketh that it cannot come to paſſe, that hee can be clenſed from the filthineſſe of ſinne. Note then, that ſinne is not a ſuperficiall thinge, but that it occupyes wholie all the deapths of the heart. But who knoweth this? Surely not theſe ſecure men and Libertines, who either feele not ſinne at all, or if they feele it, they feele it lightlie; and no otherwaies, then in the vtter part of the skin. Who then feeles it? Verely they who repente earneſtly, and from the hart. Thoſe men very wel know within themſelues, how filthie a thing ſin is, & how deepe partes of the ſoule it occupyeth, and from hence it is, that in this life, they think they cannot bee ſufficiently purged from their ſinnes, and that thoſe panſe vponupon this, that there is nothing wherby they may be clēged except that alone blood of Chriſt to whō only, the holy Spirit leadeth thē p. 294when there is an earneſt feeling of ſin, and a deſire of waſhing: For that is not the Spirite of Chriſt, which carryeth a waye elſe where the ſoule of a ſinner from Chriſt: and to other waſhings & ſatisfactions whatſoever, which the Papiſtes dreame to themſelues. Of al theſe things which hauehave bene ſpoken, marke this: David vttereth the exceeding greate dolour of his heart, in theſe his petitions; and the cauſe of the dolours may be ſufficiently knowen out of the petitions themſelues. Alſo, the ſin is, whereby hee himſelfe had grieuonſly offended his God: For he ſayeth, Blot out my defections &c.] From whence is manifeſtly ſene, the difference betuixt the ſorrow of the godly; & of the wicked: Theſe laſt indeed, are ſorrowfull, not ſo much for the ſinne,Gen. 4. 1….Gen 4:1 and the offending of God,The examples of Iudas and Cain. as for the puniſhment of ſinne, and the torment. So Cain ſorrowed. Mine iniquitie, is more (ſayeth he) then that I am able to beare. So alſo Iudas, the betraier of Chriſt ſorrowed. p. 295But the godly, although indeede they abhor the paine; notwithſtanding, for this cauſe they are chiefly diſpleaſed, that they hauehave offended their gratious God: & they deteſt ſinne, not ſo much becauſe of the puniſhment, as for the evil it ſelf, which is in ſin: and ſuch was Davids ſorrow at this time. For I acknowledge my defections] Hitherto hee hath ſought one thing thriſe, now hee adjoyneth the cauſe of the petition frō a ſimple & plaine confeſſion of ſin, as if he ſhould ſay, O God, I confeſſe that I hauehave made defectiō from thee al thoſe waies, which thou haſt manifeſted to me by Nathan thy Prophet: I confeſſe, (I ſay) before thy Prophet: Finally, before thy whole Church, not only that which is preſent, but which ſhall bee in times comming, to the ende of the Worlde: That is, by writing of this Pſalme, and declared to the whole poſteritie and ages to come. Vppon this followeth the Petition. Therefore, bee mercifull vntounto mee, O GOD] p. 296Of this appeareth, that ther is no place for grace and mercy, except a ſimple and plaine confeſſion goe before, proceeding from the earneſt repentance of the mind. Which is the ſame thing which David teſtifieth, Pſal. 32. 3. and thereafter, that which hee alſo learned by his owne experience: When I helde my tongue (ſayeth he) and confeſſed not my ſinne, my bones conſumed, &c. And then he addeth,Pſal. …. I will make my ſin knowen vntounto thee, I will not hide my back-ſlydings, I will confeſſe mine iniquitie to Iehova. This indeede is the confeſſion: But what followeth vponupon it: Thou haſt taken away (ſayeth hee) the puniſhment of my ſinne, that is, ſin, and the puniſhment. The ſumme of thoſe thinges tende to this, where there is not a confeſſion, there no grace is, where confeſſion is, there is grace. And my ſinne] This is the efficient cauſe of the repentance & confeſſion, an evill conſcience, without the conſcience of ſinne, as if hee ſhould ſaye; The conſcience of my ſin p. 297vrgeth me day and night, and continually layeth murther, adultery, & other hainous ſinnes, conjoyned with theſe, before mine eies. Wee are prepared therefore, to faith and repentance, by a conſcience accuſing vsus, and ſtriking a terrour into our hearts. From thence it is that wee hauehave our recourſe vntounto the grace of Chriſt, and embraceth the ſame by faith; from faith againe, and the feling of grace, the dolour aryſeth, which is according to God, that is, becauſe God is offended, of that dolour, againe proceedeth that chaunge of the minde, which wee call the turning of the mind, or repentance. For as the Apoſtle witneſſeth:2. Co. …. The ſorrow which is after God, cauſeth repentance vntounto ſaluation.] Finally, from repentance & changing of the mind, a ryſeth the confeſſiof the mouth. This thing is clearelie ſeene of the preparation to grace, that no man attayneth to that grace, which is in chriſt Ieſus, by ſluggiſhnes and ſleeping. But by horrours of the p. 282conſcience, they paſſe to that heavenly joy. For although life in Chriſt be frely given vntounto vsus, notwithſtanding, we muſt ſuffer ſome notable alteration, & wee muſt be caſt downe, yer we be lifted vp, befor life be gotten. Moreover, we learne that thing of this example of David, how graciouſly they are handled, who hauehave a conſcience ſomewhat more watchfull: for firſt they are bridled, that they commit not many haynous ſins, which otherwaies they wold cōmit: Then the ſelf ſame conſcience if there be any evil thing done by thē, they are admoniſhed thereof; & thereafter, they ar thruſt forward to repentance. But contrariwiſe, their eſtate is moſt miſerable, whoſe conſciencelyeth in a dead ſleepe: For of neceſſitie, they muſt ruſh forwarde, nothing hindring them into all kinde of ſinne. And then, after any grieuous ſin is cōmitted of neceſſitie they muſt ſecurely ſleep therein, nothing calling them back to repentāce: wherfore the eſtate of that p. 299man is happie, which is touched with a conſcience of his deeds, & although it ſeeme very oft vnpleaſant vntounto vsus, that the conſcience either holdeth vsus back from the cōmitting of ſin, or that we ar called back to a confeſſion of ſin committed. Againſt thee, againſt] He aggregeth his ſin, from that, firſt that it is againſt God, then that it is againſt God only. As cōcerning the firſt. Againſt thee only (ſaith he) I hauehave ſinned. Then for the greater ſurety of the mater, Againſt thee againſt thee, I hauehave ſinned] the ſame word being doubled, Dauid ſeeketh not any ſtarting-hole, neither denieth he that he hath offended againſt God, which thing we here, the reprobat ſhal do at the latter day, who being acuſed of ſin yea, even cōmitted againſt God himſelf,Math. 2…. 44.Matt 2:44 ſhal anſwer: when ſaw we thee a ſtranger, naked, or an hungred, thirſtie, caſte in priſon, &c. But Chriſt ſhall then aunſwere them preſentlie in their owne wordes, and ſhall take this excuſe awaie from them, ſaying: Verely, verely, p. 300I ſay vntounto you, in ſo far as ye hauehave not done it to one of thoſe little ones, ye hauehave not done it to me. David. (I ſay) goeth not about this way to excuſe the matter, by leſſening of his ſinne, as if it were not committed againſt God: For hee cannot more expreſſely ſpeake, that that ſinne was committed againſt God himſelf: Againſt thee, againſt thee] (ſayeth hee) I hauehave ſinned: Then hee aggregeth his ſinne, when he ſayeth, That he hath ſinned againſt God alone] If wee will ſpeake properly, whatſoever ſorte of ſinne, which is committed againſt God, and reſpecteth him, either immediatly, as when men ſinne againſt the firſt Table of the lawe… or immediatly, as when they ſinne againſt the ſeconde Table. For ſin is the tranſgreſſion of the lawe of GOD, and the perſon offended is God properly. For except Gods commandement interveened not firſt, either forbidding or commanding any thing, ſurely there ſhuld be no offence againſt any creature, except God had p. 301ſaid, thou ſhalt not commit adulttrie, there ſhould be none offence, neither of VRIAH, neither of any other in committing Adulterie, Except God had ſaide, Thou ſhalt not ſlay: There ſhould bee no offenſe in ſlaying, neither againſt VRIAH, nor againſt any other: Wherefore, if wee will ſpeake properly, all ſinne is committed againſt God alone. Of this, two things do follow, the priviledge of forgiving of ſinne, or remiſſion of ſin, perteineth to GOD alone, for God alone, if wee will ſpeake properlie, forgiveth our ſins. The other, the revenging of ſin, belongeth to God alone. Vengeance is mine (ſayth the Lord) and I will repay: Rom. 12▪ 19.Rom 12:19Wherfore, when any wrong is done to any man, the injury is not ſo much to be thoght to be done againſt man, as it is done againſt GOD, and to him it ſhould be left freelie. God, if we will ſpeak properlie, is the perſon hurt, and offended, for ſo much as his commandement is broken, which verely, if it were not broken, the creature p. 302ſhould hauehave no cauſe to complaine of the injurie: wherefore vengeance firſt is to be committed vntounto GOD, then next, to that perſon to whom he hath committed his place vppon the earth. Notwithſtanding, men ſo handle their own cauſe, ſo they revenge the wrongs done vntounto them, as if ſin were committed againſt them ſelues alone, and that the wrong, nothing perteined vntounto God. Of which, it cōmeth to paſſe divers times, that while they wil revenge the wrong done againſt themſelues, God revengeth himſelf vponupon them, & maketh thē to incur the ſecond s…aith, to ſpeak ſo: and this much concerning ſin, in ſo far as it belongeth to this place For David leſſeneth not ſo his ſin, as if in a part only it touched God, but hee aggregeth the ſame, as if it were cōmitted againſt God alone, as if he ſhould ſay, I hauehave nothing to do (to ſpeak truly) with Vriah, or with any mortall man, But with thee, O God, I hauehave to doe, although all without difficultie, p. 303ſhould forgiue mee the offence committed againſt thē: Notwithſtanding, by that thing I could not be ſatisfied, my God; Becauſe, againſt thee, againſt thee alone hauehave I ſinned, and except thou, according to thy goodneſſe, for giuegive me my ſinne, I accoūt nothing, of al the remiſſion, of all the men in the world, or the pardon of ſinne purchaſed of all men. VVe are warned therefore, by Davids example, that while our cōſcience accuſeth vsus, it accuſeth vsus not indeede ſo much of any man that is offended, as of that infinite majeſtie of God, which is offended. Davids conſcience accuſeth him, not ſo much of any fact committed againſte Vriah, as againſt God himſelfe, & from hence aryſeth, that earneſt feeling of ſinne. From hence alſo ariſe thoſe horrours of hell, while men ſee that they hauehave to doe, not ſo much with men, as with GOD himſelfe. For of all enemies, God is the moſt terrible enemie, from whoſe wrath, there is but this p. 340onelyonly refuge to vsus, that wee flie vntounto himſelfe, and with him be reconciled in Chriſt: VVherefore we will get this commoditie, out of the example of David, that after we hauehave now ſinned, wee ſhould not flie elſe where, but to God himſelfe. For Dauids mind is not at reſt, before that firſt hee enter in favour againe with his God. And the thinge that is thought] As if hee ſhould ſay,A cleare confeſſiō of ſinne. I thought that I had done it ſecretlie, whatſoever thing I did, when, notwithſtanding, the whole matter was done as it were before thine eies, and as it were, thou looking on, whether it be Adultery or man-ſlaughter, or vnrighteous and vnlawfull mariage, contracted with the adultereſſe, either finallie, there bee a perſeverance in all thoſe ſinnes. David therefore nowe at laſt ſayeth, that hee hath done al thoſe evils in Gods owne eies, and openlie. Men indeede thinke, that whatſoever evill thing they doe, they do it vnwitting of GOD, but in the owne time p. 341they ſhall ſee, that God hath bene as it were, an eie-witnes of all thoſe things. It were beſt indeed, that they ſaw this in time, while there is ſome place for grace, leaſt if it bee done laiter out of time, there bee no place left for grace. I acknowledge that thou maiſt bee iuſtified] He ſubjoyneth the principall ende of the confeſſion, the glory of God: As if he ſhould ſay, I confes this, O God, not ſo much for mine owne cauſe, to the end that thou ſhouldeſt hauehave mercy vppon mee, as for thy glories ſake. That thou maiſt be iuſtified in thy ſpeeches] That is, That thou mayſt be ſeene to be faithfull.Rmo. 3. 4. For Paule attributeth to the trueth of God, and (to ſpeake ſo) his faithfulneſſe, this juſtifying. Therfore bee (ſayeth he) to the end thou maieſt ſemee to be faithfull, in this thy threatning denunced by the Prophet Nathan, & that thou mayeſt be ſeene to be pure, that is, righteous when thou judgeſt, that is, when thou putteſt thy judgement in execution, which nowe p. 342before thou had threatned. Thou ſeeſt then, by Davids example, that confeſſion of ſinnes, eſpecially ſerveth for the glory of God. For ſinne committed, doth no more redound to the diſhonour of God, then the ſincere and free confeſſion of ſinne, redoundeth to his glorie. And contrariwiſe, they who cannot repent, with their hardneſſe & obſtinacie of minde, they diſhonour God more, yea, then having committed the moſt grievous ſinne, they had diſhonoured him before. For to harden the heart againſt grace & calling, againſt the threatnings of God, what other thing, I pray you is it, then to accuſe GOD of a lie, in the meane time, that he is calling vsus vntounto himſelfe, and denuncing his judgements againſt vsus? ſurely ther can be no ſin grievoſer nor this, which I would to God this world would at laſte acknowledge, which cannot repent, in reſpecte of the hardneſſe thereof. Behold, I was formed in iniquitie] Hitherto hath bene the propoſition p. 343of the cōfeſſion; now followeth the amplification thereof, or, which is the ſame thing, the aggravating of the ſin: and he aggravateth the ſin by three arguments: The firſt is, from Orginall ſinne: The ſecond, from the nature of God: The third, from his owne knowledge wherewith GOD had indued him. Firſt then he ſayeth. Behold I was formed in iniquitie] thi is the firſt argument, from that original corruption, in which he was conceived and nuriſhed in his mothers bellie, while he became a perfite and rype birth, as if he ſhould ſay: What neede I to tarrie long in demonſtrating vntounto thee this actual ſin, as they cal it: Behold the fountain manifeſt before thee, moſt corrupt and filthy, the whol nature, how much ſoever it be, is made vp of ſin, for the poynteth out as it were with the finger vntounto GOD, the corruption of his nature, which was in him, even from the verie birth. I was formed in iniquitie] that is, I was conceived in original ſin p. 344in which, after that I was conceived, in the belly of my mother, I am alone in the ſame, ever vntounto ſuch time, as I became a perfite birth. Hee damneth not indeede, the naturall action of conceiving and nuriſhing of the birth in the wombe, as a thing vnlawful, either forbidden by the law of God, ſeeing the action it ſelfe of the owne nature is not ſinfull. But he ſignifieth, that hee had contracted originall ſinne, ſo long as thoſe natural actions, and lawfull in themſelues were accompliſhed, and that now even from the bellie, he was defiled with that common infection of nature, not indeed through natures default, ſuch as it was then firſt created of God, but through the ſinne of nature, which degenered into corruption. Originall ſinne, that I may touch it in few wordes; it is partly ſeene in the guiltineſſe of that firſt ſinne, partly, in the fault or corruption of nature. It is ſeene indeed in the guiltineſſe, becauſe we are guiltie of that firſt ſin of Adam. p. 345For in Adam, we hauehave al ſinned, becaus we were all then in his loynes: and the ſinne of Adam is not ſo much to bee accounted his, as of vsus all. Alſo, in the corruption, original ſin is ſeene, for our whole nature, and all the faculties of our ſoule, are corrupted and made wicked, by that defection of Adam, the minde is blinded, the iudgement perverted, the will and the affections altogether deformed. Now in this place, we vnderſtand that corruption of natur, from whence ariſe thoſe actual ſinnes, as they are called. In this place, David, while with himſelfe hee weigheth his owne actual ſinne; from thence he is led forward, to the knowledge of the fountaine it ſelfe, of original ſinne, as they call it. For all our particular defections, they ſhould put vsus in mind, of this corrupted and defiled nature of ours, that that being once looked vponupon, and the filthineſſe thereof conſiddered, we may very diligently travel, that that may be purged, and p. 346renewed, according to the image of God. For we ought not to be contente with externall actions, although they bee very excellent in outwarde ſhew, vnleſſe in the meane time wee are doing them, we feele our mind continuallie reformed within, and that from our inwarde obedience, al our actions proceed. Then David, from thence taketh an occaſion to aggravate his ſinne before God. But thoſe Libertines by this thing, yea, they excuſe themſelues, & diminiſh their ſin, becauſe they are cō ceived in originall ſin, & are nuriſhed in their mothers belly: we hauehave ſinned (ſay they) but we are fleſh, what could we do? It is mans nature to fall. In the meane time, they meditate nothing of repentance. But by Davids example, we learne, that in this reſpect every actual ſin whatſoever, is the more grievous & filthie, that it proceedeth from ſo filthy and bitter a roote. Hitherto hath bene the argument from original ſinne: Here followeth next, from the p. 347holy, pure, and ſincere nature of God himſelfe. For he ſheweth the ſame be the owne effect. For God delighteth in inward truth and ſincerity, becauſe he himſelfe is true and ſincere. Behold thou delighteſt in truth in the reines] As if he ſhould ſay, My GOD, thou art holy and pure, and thou delighteſt in holineſſe and pureneſſe of the reines, that is, in the inward cleanneſſe. Nevertheleſſe, I hauehave defyled my ſelfe, & I am become vncleane: As it was done in bringing in of the former argument: ſo is it done in this likewiſe. For this partickle [Behold] craveth attendance, and poynteth out with the finger, as it were, vntounto God, that his moſt cleane & ſincere nature, to the end that God looking vponupon, & conſidering his own nature, ſo cōtrary to Dauids ſin, it may appear moſt grieuous & filthy: for he wil not hauehave any one part of his ſin to be hid before God, thinking this to be the only way to take away ſin, if the whol ſin, how much ſo ever it be, be ſet p. 348down together, and at one time in the ſight of God. For ſo he is aſſured, that it ſhall come to paſſe, that God, by that merite and righteouſneſſe of Chriſt, ſhall cover his ſinne. For we our ſelues ought not to cover our ſinne, But wee ſhould in a ſincere confeſſion, ſet it downe before the eies of GOD, that GOD thereafter may cover the ſame. For that at length ſinne is truely covered, when it is hid over by Chriſt from Gods ſight. Moreover obſerue, that he aggravateth his ſinne from Gods nature: That the knowledge of GOD, leadeth vsus to the knowledge of our owne ſelues, and to the knowledge of that infinite majeſtie, infinite power, and infinite wiſedome of God, ſheweth vntounto vsus, how we our ſelues are nothing: Finally, it teacheth vsus the knowledge of his moſt holy will, how far we go aſtray from the right waye. VVhen we looke vppon our ſelues onelyonly, wee appeare to be ſomewhat to our ſelues. But when wee lift vp our eies to that p. 349majeſtie, preſently wee are filthie and waxe vile, yea, in our own eies. VVhen we are ignorant of his will, wee thinke that we hauehave willed & done all things paſſing well: But having looked vponupon the law of God, wee ſee how farre wee hauehave fallen away from trueth and vprightneſſe. Paule appeared to himſelfe, when he was ignorant of the law, that then he liveth in very deede,Rom. 7. 9.Rom 7:9 But …y the comming of the commandement (ſayeth he) ſinne reviued: but I am dead: Againe, we ſee that Dauid here aggravateth his ſinne, out of the reveiled will of God by his Prophete. Some there are, who indevour to leſſen their ſinne, from that everlaſting and neceſſary decreet of God, that is, from Gods vnreveiled will:Rom. 9. 19Rom 9:19 Wherefore then ſay they, is he yet angrie? For who hath reſiſted his will? Notwithſtanding, that vnreveiled will of God, excuſeth no man. For with what conſcience can any man doe that, that God ſheweth manifeſtlie by his reveiled will is not to bee done? Alſo, by p. 350this place of Dauids, wee learne to liue according to the will, which God hath manifeſted to vsus, neither ye… ought we curiouſly to inquire of that vnreveiled wil. Finally, the decreete of God is not to be brought as an excuſe to our wicked deedes. Here followeth the third argument, whereby hee inlargeth his ſinne from that knowledge of God, and of his will, wherewith David was indued. Thou madeſt wiſedome knowen vntounto me (ſayeth hee) in the ſecret place] That is, thou inſtructed me familiarly, as one of thy ſervantes, in the knowledge of thee, and of thy will. Nevertheleſſe, I hauehave thus ſo filthilie made defection from thee, even as I had bin ignorant of thee, and of thy Lawes. It is profitable indeede to know the will of God, but the knowledge of God, and of his will, aggravateth the ſinne, and the damnation, if againſt that knowledge, thou become diſobedient to his will. Yea, if thou perſevere vntounto the ende, in ſinne, which is conjoyned p. 551with the knowledge of God, ſurely it were better for thee, if thou had never heard nor known any thing concerning GOD or of his will. For that knowledge of thine, what ſhall it be vntounto thee in that daye, but a teſtimonie againſt thee? And this knowledge of the Goſpell, ſo full and plentifull, what other thinge in that daye ſhall it do to thoſe men, which in their deedes deny Chriſt, but increaſe their righteous condemnation: For the condemnation of every Hypocrite, and of him which is but in name only a Chriſtian, ſhal be moſt grievous, yea, and it were no more but for this ſame name of a Chriſtian, which they ſo impudentlie doe diſſemble, and falſelie aſcribe to themſelues. Purge mee with] Hitherto hath ben inſert the firſt argumēt of the petition, from a true & ſimple confeſſiō; now he returneth to that begun petition. And firſt, as he did before, earneſtly he craveth remiſſion of ſinnes, and then next regeneraton, p. 352which of neceſſitie, is conjoyned with the former benefite. Then as concerning the firſt benefit, he ſaith, Purge me with Hyſſope that I may be cleane] that is, ſprinkle mee with the blood of that everlaſting ſacrifice Chriſt, to the ende that I may be pure from ſinne. Hee alludeth to that ſprinkling of the lawe, which was performed by a bunch of Hyſſope, in the blood of beaſtes, and which ſignified, the ſprinkling of the blood of Chriſt.Leuit. 14, 7Lev 14:7 Therefore he ſeeketh clenging by the blood of Chriſt,Num. 19. 18.Num 19:18 never the leſſe, he doth not deſpiſe the Sacrament, & type appoynted by God: but he alſo ſeeketh that ſame very temporall ſacrament it ſelfe, the more to confirme his faith. For ſeeing that grace of God in Chriſt, neither can be ſeene to the eie, …neither touched by the hand, GOD willing to helpe our weakneſſe, which beleeue not ſufficiently the thing that is ſpoken, except wee alſo feele the ſame, yea, with our bodelie ſenſes, in the ſeales and ſacraments, p. 353even from the beginning he hath reached forth, as it were, his grace in Ieſus Chriſt, to bee ſeene with the eies, & to be handled with the handes. Waſh me] Againe, hee craveth remiſſion of ſinnes, waſh mee (ſayeth hee) to witte, with that ſelfe-ſame blood. That I may waxe whiter then the ſnow] But hee ſpeaketh this out by waye of compariſon, yea, and that indeede making the compariſon, with the thing which in the owne nature is moſt white. Alſo, the compariſon is made from thinges that are leſſe, to the end hee might declare, that there is nothing in nature ſo white, pure and cleane, as is man, to whome ſinnes are once forgiven, and who is once waſhen by that blood of Chriſt. Conſider here firſt, Dauid, while hee craveth forgiueneſſe of ſins, and peace of conſcience, hee ſeeketh it vnderunder the ſymbolls and figures of theſe waſhings of the lawe, whereby ſometimes was ſhaddowed-out that waſhing through the blood of Chriſt. p. 354We ſee therefore that Dauid ſoght the forgiueneſſe of his ſinnes, in the onelyonly bloud of Ieſus Chriſt. There hes never ben, nor never ſhalbe in time to come, remiſſion of ſinnes, and conſequently quietnes of the conſcience, except by the bloud alone of Ieſus Chriſt, which is certain, that the ancient Church & fathers, hauehave apprehended in the ſacrifices and ſhaddowes. It may be indeed, that the Papiſtes, ſo long as they feele not the weightines of their ſin, & of the wrath of God for ſinne (for the conſcience of thoſe men, ſo far indeed as my judgement can reach, is caſt vp in a deep ſleep by that doctrine, which daylie is taught among them) I ſaye indeed, it may be, that for a time, being thus afflicted, they vaunt in their merites, indulgences, Purgatory, and I cannot tell what ſatisfactiones: By all which, it is certaine, ſomewhat is pulled awaie from the grace of Chriſt. But if it come to paſſe, that they bee oppreſſed in earneſte, with the burthen p. 355of ſinne, and with the ſenſe of the wrath of GOD, they ſhall feele ſurely, and publickly profeſſe, that all thoſe things are vaine, and none other things but dreames and triſles, which now they ſo much commend: for then they ſhal feele in experience, that there is no remiſſion of ſinnes, or peace of conſcience, without that bloud and alone ſacrifice of Ieſus Chriſt. Which would to God, at length thoſe miſerable men ſawe and learned, that both Gods wrath is pacified, and the conſciences of miſerable men quieted, by that blood alone, which in themſelues are not diſquieted & troubled by any other thinge, then by that ſenſe of the wrath of God. O bleſſed is that peace & quietneſſe, which is by that bloud of Chriſt only! Mark again in this place, he promiſeth cleannes & whitenes, whiter then the very ſnow. If hee but once get that, to be waſhen with the bloude of chriſt. And indeed he doth this thing, not to the end that he thinketh it ſhall p. 356not come to paſſe, that ſinnes once being forgiven, in time to come, there ſhall be no remnant left of ſinne and vncleanneſſe in his nature. But to that end, becauſe hee thinketh and perſwadeth himſelfe, that all the guiltineſſe of ſinne ſhal be taken away by the blood of Chriſt, and by his perfite ſatisfaction once imputed, and that he ſhall be in that eſtate, as if he had never ſinned in his life. For wee hauehave a two-folde purging and waſhing in Chriſte, the one which is by blood, the other, which is by the Spirite of Chriſt. That waſhing which is by the blood of Chriſt is moſt perfite and quieteth our conſciences. But this waſhing which is by the Spirite, it is begunne onelyonly in this life, and quieteth not the conſcience properly and of the owne ſelfe. To ſpeake it in a worde, the forgiuenes of ſinnes, which is by Chriſts blood, is perfite and abſolute in all the partes thereof. But the regeneration, which is by the Spirite of Ieſus Chriſt, is but p. 375begun onelyonly in this life. Make mee to heare] He doth yet continue in the ſelf ſame petition: The meaning is, as if he ſhould ſay, witneſſe vntounto me through thy holye Spirite inwardelie, that my ſinnes are forgiuen me. And ſo it ſhall come to paſſe, that thou ſhalt furniſh vntounto me ane exceeding great matter of joy and gladneſſe. This is it, which in other wordes hee ſpeaketh elſ-where. Lift vp the light of thy face vponupon vsus, Pſal. 4. ….Ps 4Iehoua, and put greater gladneſſe in my minde, then at that time, when their cornes and their wines are increaſed. For the ſixtenth Pſalme ſpeaketh: There is ſacietie of joyes before the face of GOD. Then he addeth in the text, let the bones which thou haſt bruſed reioyſe] As if he ſhoulde ſay, forgiue mee my ſinnes, and then I whome thou hadeſt humbled before, ſhal reioice with an vnſpeakable gladneſſe. For the ioye of the man caſte downe and humbled, is invtterable: after that now hee is lift vp, with that ſenſe of mercy, and confidence of remiſſion p. 358of ſinnes. But wee are to conſidder the wordes more diligently. Make me (ſayeth hee) to heare ioy. But by what Preacher and Meſſenger? was it not alreadie before preached by the Prophet Nathan, that Davids ſinnes were forgiven him? It is true: But the outwarde teſtimonie of all men is nothing, except that inwarde alſo of the holy Spirite be conjoyned. Wherefore Dauid in this place requireth that inwarde teſtimony of the Spirite. For the remiſſion of ſinnes, is an action intirely hid in the minde of God. And as no man knoweth the thinges of man, but the Spirite of man: So theſe thinges of God, no man knoweth but the Spirite of God which (as Paule ſayth) ſearcheth the deapthes of God himſelfe. … Cor. 2. 10Wherefore, except the holy Spirite of God teſtifie in our heartes, that our ſinnes are forgiven vsus, ſurely no teſtimonie, either of the creature, or of man, is able to aſſure vsus of that thinge. But after what manner at length, doth the holy p. 359Spirite teſtifie, that our ſinnes are forgiven vsus? The holy Spirite of God worketh in our heartes, a wounderfull ſenſe of the louelove of God, as the Apoſtle ſpeaketh, powreth out louelove into our harts, whereby God loveth vsus in chriſt. But what a louelove is this? ſurely not any common louelove, but a ſpecial & natural, to ſpeak ſo, that affectiō, which they cal the natural affection ſuch as is the natural affection of the Father, toward his onelyonly begotten Son. For the Spirit of God teſtifieth, that fatherlie▪ & moſt tender affection towards vsus: Of the which alſo it followeth, that the ſame Spirite beareth witneſſe, that we are the Sonnes of God. For if it witneſſe a certaine fatherlie louelove; It followeth, by the force of thinges equal, that wee are the ſonnes of God. From whence alſo hee is every where called the Spirite of Adoption, to witte, in reſpect he witneſſeth,Rom. …. 1… 19. that we are the ſons of God through adoption. But if he teſtifie, that wee are the ſonnes of God, p. 360he witneſſeth therewith alſo, that our ſinnes are forgiven vsus, and that that heavenly inheritance perteineth vntounto vsus.Rom. 8. 17Rom 8:17 For if we be ſons, we ar alſo heires. The heires of God; and the heires annexed with Chriſt. And all theſe things are done in Chriſt. For without Chriſt, there is no feeling of the louelove of God toward vsus: yea, without Chriſt, there is but a feeling of wrath onelyonly. For by nature, we are al the ſonnes of wrath. Wherefore, if wee would hauehave that teſtimonie of the Spirit: Firſt of all, we muſt beleeue in Chriſte, every one of the godly feeleth this in experience in their tentations, at what time the conſcience accuſeth them of ſin, if then Chriſt be not preſent, there is no peace or quietneſſe of mind in them: But if Chriſt be preſent, contrariwiſe, they feele in experience, that their conference is pacified. The Apoſtle while hee conſiddereth this ſo neceſſary a preſence of Chriſt, I had not purpoſed (ſayeth he) to know any, 1. Cor. 2.1 Cor 2thing among you, but Chriſt, yea, and p. 361him crucified. Gal. 3. ….Gal 3And to the Galathians he writeth, that Chriſt was crucified, to wit, by the viue preaching of the Goſpell before their eies. Moreover, marke here alſo, he ſayeth, make me to heare ioy and gladneſſe] There aryſeth a great trouble of the minde, and ane extreame great dolour of ſinne not forgiven, & thereafter an evill conſcience. For if after the ſenſe of ſinne there is no entrie made open to grace, but contrariwiſe, there is a feeling of Gods anger, there aryſeth in the mind intollerable horrours. For of all enemies, the wrath full God is the moſt terrible, and it is a fearefull thing to fall in the handes of the living God. Theſe are the ſpeeches of wanton and ſecure men, they had rather enter in count with GOD, then with the moſt vile men otherwiſe. But if the angry God ſhall at ſometime enter in reckoning with them, ſurely they ſhall feele, how terrible a thing it is to fall into the handes of the living God. Therefore I ſay, that intollerable p. 362horrours follow of the earneſt feeling of ſinne not forgiuen, and that feare, with which, as Moyſes threatneth, the wicked being commoued, Levit. 26. 16.Lev 26:16as with the ſhaking of a leafe, are altogether driuen hither and thither. This was the feare of Cain, who being now caſt out from before the face of God, and feeling him ſelfe ſpoyled of Gods grace, hee complayneth, that whoſoeuer ſhall firſt meete him, ſhall put their hande violently into him. Theſe men are afrayde of every creature of God, and they ſeeme to themſelues to be ſure in no place. But contrariwiſe, there followeth ane certaine exceeding great joye of ſinne forgiven and of a good conſcience, and a peace which overcōmeth all vnderſtanding. For ſin being once forgiven, wee feele that there is a waye made open to vsus vntounto the grace of God; neither yet can it be ſaide, with how great a joye the minde boyleth. And this is that rejoycing of David, which who never hauehave yet felt in their life, ſurely they p. 363feele no more gladnes, thē dogs or horſes. This indeed were to be borne with, that men do onelyonly ſeeke the joyes and pleaſures of this life preſente, if there were no more hope to men, then there is vntounto bruiſh beaſtes, of another life & immortalitie. But how can that be ſuffered,2. Cor. 5. …2 Cor 5 that men created for eternity (as the Apoſtle ſpeaketh) notwithſtanding, in the mean time in this life, they taſte at no time, not ſo much as with the vtmoſt part of their lippes, the joies of that life to come; but as beaſtes content themſelues with the commodities and pleaſures of this life. Hide thine angry face away] The third time, hee ſeeketh the ſame thing, that is, the forgiuenes of ſins: for he who lightly & for the faſhiō, craveth that his ſins may be forgiuen him; this man hath not yet learned how horrible the offēding of God is: neither yet how ſweet that feling is of his louelove & mercy. For the ſenſe of the mercy of god, cauſeth a godly ſorrow, that is, that ſorow which is for the p. 364offending of ſo gracious a father: from this ſorrow again, aryſeth a turning vntounto God, hatred of ſin, & louelove of righteouſnes, with a confeſſion of ſin, & an often calling vponupon God; which tendes to that ende, that the ſelfe aboliſheth ſinne. But to returne to the purpoſe againe: Hide thine angry face away from my ſinnes (ſayth he) and blot out al mine iniquities] That is, hauehave not mine iniquities before thine eies, but blot them out of thy bookes of record: For hee ſpeaketh of them, as if they were written in bookes of record, and were continually in the ſight of God, which thing indeed, ſeemeth intollerable to the wicked ſinner. For we were not able to abide the ſight of the angry God if we walked naked before Gods eies, that is, not cled with Chriſt and his righteouſneſſe. But as concerning the wrath of God, in few words, this much ſpeake we of it. The wrath of God, by reaſon of his inviolable holines, and alſo becauſe of the greatneſſe of ſinne, p. 365is ſo horrible, that in no caſe it can bee borne of the creature. For ſeeing ſinne is a certain violating as it were, of that moſt holy majeſtie, is it any wounder that the wrath which is a mainteiner and revenger of ſuch a majeſtie nowe violated, is ſo horrible? From whence …he ſame David, calleth it a conſuming fyre, and in another place he ſayeth: If thou ſhalt ſtraitly marke our iniquities, ô Iehova, who ſhall be able to beare? Suppoſe with thy ſelfe,Pſal. 130. 3.Ps 130:3 that all the creatures, all the Empyres of the worlde conſpyre together, to ſuſteine and beare as it were in their handes, that man with whom God is angry. Notwithſtanding that man, wer not able to ſuſteine that wrath. For like as if God with his owne hande, would vphold any, and comfort him inwardly by his Spirite, this man would not bee oppreſſed with any kinde of violence; We are afflicted on every ſide (ſayth Paul) yet wee are not in diſtreſſe, in povertie, but not overcome of poverty. We are perſecuted p. 366but not forſaken, caſte downe, but wee periſh not. Everie where vve beare about in our bodie, the dying of the Lorde Ieſus, that the life of Ieſus, might alſo bee made manifeſt in our bodies: So if God would ſhewe himſelfe angrie againſte anie man: This man by no force could be ſuſteined, hee ſhould be afrayde, yea, with the ſhaking of a leafe, let be any great commotion. Which wrath indeed, when David felt, hee was not able to beare it any longer, and he prayed that it might bee remooved from him in theſe wordes, Hide away, thine angry face from my ſinnes] Thou ſeeſte therefore, by the example of DAVID, that even thoſe whome GOD dearelie loveth, becauſe of their ſinnes at ſome time, are not without ſome grievous ſenſe of the wrath of God, which indeede is done for this cauſe, that they themſelues may come vntounto the knowledge of Gods nature, And maie knowe firſte, howe good hee is who will not hauehave his owne p. 367to lye ſluggiſhing in their ſinnes. Then nexte, becauſe hee is holye and juſt, in reſpect he beginneth his judgement at his owne houſe, yea, and will not winke indeed at the ſinnes of his owne. For that I may affirme boldlie, that the godlie for the moſt parte are chaſtiſed of GOD in this life: And that GOD is exceeding long ſuffering towarde the vngodlie. But the Godlie on the otherſide, are touched with a ſenſe of Gods louelove in this life. From thence ariſe that interchaunge of ſorrowe and joye in this life. But the vngodly abuſing the long ſuffring of God in this life, they ſhal feel at laſt the vnappeaſeable wrath of God. Hitherto hath bin repeated, the petition of remiſſion of ſinnes. Now he ſeeketh that other benefite of Regeneration, which is conjoyned of neceſſity, with the forgiuenes of ſins. Creat in me a clear mind] Then, by way of clearing of the mater, be preſētly ſubjoyneth. Renew a firme ſpirit within me] as if he ſhuld ſay: p. 352This work of New-birth begun in me by thy Spirit, but vponupon my parte interrupted. O God, renew & repaire in me, that thy Spirite in time to come may be firme and conſtant, and I through the benefite thereof, may perſevere in thine obedience. There are two benefits neceſſary in reconciling vsus to …od, which ſelfe ſame thinges, God promiſeth to vsus in the free covenant, to wit, forgiueneſſe of ſinnes and regeneration;Ier. 31. 33.Jer 31:33 and both are obtained in Chriſt; For by the blood of Chriſt, our ſinnes are forgiven, and by the powerful holy Spirite of Chriſt, wee are borne of new againe. For the alone and ſelfeſame Chriſt, as the Prieſt died for our ſinnes, and as King, he is powerfull to regenerate vsus by his holy Spirite and worde. Dauid therefore, after hee hath ſought forgiueneſſe of ſins in Chriſt, hee earneſtly craveth the New-birth, and renewing of that interrupted worke of Gods holye Spirite in himſelfe. Conſidder here firſt, that the p. 369holye Spirite is made ſo joyfull, by Gods workes, and a good conſcience, that he courageovſly maketh progres in the work of our Regeneration. But contrariwiſe,Epheſ. …. 30. the Spirite of God is ſo touched with griefe, by evil works, as the Apoſtle teſtifieth, that hee ceaſeth as it were from that work, and leaveth off in the middeſt that begun worke of New-birth. The Spirite now leaving his owne worke in the middeſt, preſently there aryſeth darkneſſe in the minde, which maketh that bright light of the countenance of GOD to paſſe out of ſight, and to vaniſh away from our eies, and incontinent our heart waxeth harde, as a certaine skarre of a wound, and becommeth benummed and without ſenſe, ſo that the holy Spirite of God is very hardly rayſed vp againe, being oppreſſed with the darkneſſe of mind, and hardneſſe of heart. And from thence aryſe thoſe mournings and ſighes of the godlie, fighting with the darkneſſe of their heart. And p. 352duplicate page p. 369duplicate page p. 370from thence aroſe that ſpeeche of PAVLE, O miſerable man that I am, who ſhall deliver mee from the bodie of this death? Rom. 7. 24Rom 7:24Conſidder here againe, DAVID craveth not Regeneration by the Spirite of Chriſt, before hee firſt hauehave ſought the forgiueneſſe of ſinnes, through the blood of Chriſt. This order of the petitiones, evidentlie declareth, that of neceſſitie we muſt bee firſt juſtified by Chriſt, before we bee ſanctified in our ſelues: which thing alſo, the righteouſneſſe of GOD requireth, which ſuffereth not the Image of GOD to bee repaired in vsus, which is according to righteouſneſſe and holineſſe, before firſt God bee ſatisfied for all our …innes. For it is not poſſible, that GOD canne renounce his owne juſtice. Nowe after that thou art juſtified, then there is place to Regeneration, and the Petition thereof, not indeede that having attayned to it, thou quiet thy ſelfe chiefelie in the ſame: But thou muſte p. 371ſpeciallie, and alwaie thereafter, quiet thy ſelfe in that moſte perfite righteouſneſſe of Chriſte, without the which, not all this holineſſe which is in vsus, dare bee ſo bolde to come foorth once into the ſight of GOD. For our Regeneration and holineſſe, is but begunne onelie in this life, and neither by the ſelfe, pacifyeth the wrath of GOD, neither … our conſciences. And … the Papiſtes are more … leaving this moſte perfi…e righteouſneſſe of Chriſt, will quiet themſelues in their owne, and in that which they call inherente; And againe, for this cauſe they are more miſerable, that vnderſtande not what this inherente righteouſneſſe is, which is none other thing in verie deede, but that the Regeneration of our nature, is onelyonly but begun in this life: wherfore we ought to praye to GOD, that he would not ſuffer vsus to be involved in this darknes and that he would not ſuffer vsus to bee p. 372ſeduced, by men which this daye are blinded in ſo cleare a light. Caſt me not away] Hee continueth in this ſeconde petition of the holy Spirite, and of Regeneration. Caſt me not away (ſayeth he) from thy face] then expreſſing the ſame thing clearely, Take not thine holy Spirit from me (ſayeth hee) Nothing can befall a man more grievous in this life, then if he be left of GOD. For ſeeing that God is the fountaine of all good thinges, GOD leaving man, all good thinges alſo therewith leaue him. All good things leauing him, hee is therewith layde open to all evill thinges. If God be on our ſide, Rom. …. 31.who ſhall be againſt vsus? No, not theſe thinges indeede, which ſeeme to bee moſt diſpleaſant & contrary. For all things worke together for the beſt, to them that louelove God. Contrariwiſe, all worke together, for the worſe to them that louelove not GOD, yea, even thoſe things, which otherwiſe appeare to make for vsus. Nowe, although there be ſo great an evill in the deſertion of p. 373God. Notwithſtanding, the elect alſo are at ſome time deſtitute of the Spirit of GOD, which is the thing that DAVID teached vsus in this place by his owne example. Verely I ſay not this for this cauſe that I thinke, the Spirite once giuen to the elect, thereafter is allutterly taken from them: For the giftes and calling of God are without repentance. But that for a certaine ſpace the efficacie of the holye Spirite is not ſeene in governing of the elect yea, & that eſpecially for this ende, that they maye bee humbled, & that they may learne, that it is not poſſible for them to ſtand, yea, but for one momente, vnles they bee ſuſteined, by Gods grace and his holy Spirit. Whereby it commeth to paſſe that the elect after they hauehave found in experience, howe infirme and fragill they are by nature without the Spirite of God, nowe being deſtitute thereof for a time, they more carefully, and with more feruent deſires earneſtlie craue his preſence and helpe. This is p. 374the ſecond thing which hee offereth here to vsus to bee learned by his owne example. Alſo the third, that we in this place learne by his example, that that deſertion is exceeding doleful, whereby he, who is once left of God, yea, & that by his moſt juſt judg…ment, God, to witte, leaving him, becauſe of his ſinne, and being now forſaken & left, he remayneth in the paines, which by his owne ſinne he hath deſerved: Yet notwithſtanding, in the meane time, neither is his minde enlightened by Gods Spirit, nor his hart reformed: But the more he leaneth thereto, the more is he blinded and hardned. For to ſuch a man, extreame deſtruction is appoynted, vnleſſe at laſt he repente. Of this ſorte of men, that threatning of Iohn Baptiſt, is to be vnderſtood: The axe is layde to the roote of the trees. Math. 3. 10Matt 3:10Alſo, that ſaying of PAVLE, When they ſhall ſay peace, 1 Theſ. 5, 51 Thess 5:5and all things quiet, then ſuddaine deſtruction ſhall come vponupon them. Moreover, it appeareth out of this example p. 375of DAVID, that GOD leaveth not his owne by ſo ſorrowfull a deſertion: For Dauid repented very ſoone at the threatning of Nathan: For God when he afflicteth his owne, he therewith illuminateth and changeth them alſo, by his holy Spirite, that repenting they may obteine remiſſion of ſinnes, and may be reſtored to life. Reſtore to me the ioy] Yet he perſiſteth in the petition of the holy Spirite, or of the preſence of God by his Spirite: as if hee ſhould ſaye, ſurely I hauehave felt, O my GOD, an exceeding great joy of thy ſalvation, that is, ſince the time thou becammeſt my ſalvation, protectour, and defender: But now through mine own default, that whole joy is broken off in the middeſt: Therefore, O God, reſtore to me, that wonted joy proceeding from thy preſence. The onelie comforte and ſolide joye of man, aſwell in life as in death, is, that hee is not in his owne power, and left to himſelfe, but that hee is the Lordes, p. 376and that hee hath him to be as it were his protectour and defender. David when hee felt in experience,Pſal. 2…. ….Ps 2 that God was no otherwaies his keeper, then the ſheepheard was to his ſheep, it cannot be ſpoken, how great a ioye he conceived thereof, which alſo burſted forth in theſe wordes: Thy rode and thy ſheepcrooke, they hauehave comforted me: This ſpirituall reioycing, which commeth of the preſence of God, whoſoever hath once taſted it, this man wil not be content with the whole ioy of this world, vnleſſe ſurely he be therewith participant in ſome meaſure of that heavenly ioye alſo. David verely, had refuſed the whole comfort of this world, and would hauehave nothing eſteemed, that his kingdome & royall dignitie, if that old and wonted ioye had not bene reſtored vntounto him, which aroſe from the preſence of God, by his owne holie Spirite. But if wee would not provoke to wrath God preſent with vsus, neither yet would grieue his holy Spirit, ſurely p. 377wee ſhould hauehave that joy of the Spirite, more ſolide and conſtant. For from whence commeth that interruption thereof, becauſe we make defection from God. Dauid had God preſent with him, hee had the Spirite the comforter: But after he had forſaken God, by committing adultery and murther together, he ſpoyled himſelfe, both of that preſence of God, and likewiſe of that ſolide comforte of his preſence. Men commonly with all the ſtrength they hauehave, provoke that holy Majeſty of God to anger: But it commeth to paſſe, I cannot tell howe, that in the meane time, they appeare to themſelues to liue at reſte, and with ſufficient pleaſure, and delight themſelues with a vaine dreame. For as the Lorde ſaith, there is no peace for the wicked, I ſpeak of the true peace, for I would not call this ſtupidity a peace, whereby it commeth to paſſe, that neither they feele their own ſinne, nor yet the wrath of GOD, which thing they in p. 378wofull experience ſhal learn ſome day when ſuddainly being awakned out of this dead drowſie ſleepe, they ſhall be forced to beholde that angry face, & terrible countenance. And vphold me] The ſelf-ſame, is the meaning of theſe words, & of the words preceeding: for ſo at laſt wee feele God preſent, his ſalvatiō, gladnes, ariſing thereof, if we be vp-holden by his Spirite. David is afraid, of the affections of his mind, leaſt he be over-whelmed with them, as by a certaine deluge. He craveth therfore, that GOD would ſuſteine him by his Spirit. For as, if a great boſſe be caſt into the water, preſently the water running in into it, it is drowned: but if, firſt it be blowen vp with wind, the aire being incloſed, before it be caſt into the water, it ſwimmeth in the ſuperfice of the water: So our mind, if it remaine voyde of the Spirit of God, it is drowned incontinent in the middeſt of the waues of our affections: But if it bee repleniſhed with the Spirite of God, p. 379it is not poſſible that it can bee overcommed of the affectiones. Let everie man take heede what minde hee hath, whither it bee voyde and tume, or rather full and repleniſhed with the Spirit. He calleth the Spirit, the Spirite of freedom…, or of liberty. To the ende we may vnderſtande the reaſon of the word. it is to bee learned out of the 8. chap. to the Romanes, that there is a two fold ſpirit, or rather, that there is a twofold effect, of that one & ſelfe ſame ſpirit of GOD. The Apoſtle calleth the former, the Spirite of bondage to feare, that is, which at the preaching of the law, toucheth vsus with a ſenſe of our ſin & miſery: for vnles the Spirite of God were effectuall in our hearts, with the preaching of the law, ſurely by the preching of the law alone, wee ſhould never be touched with an earneſt ſenſe of ſin, & of our own miſery: this ſpirit ther fore maketh vsus to know our ſin & miſery, and holdeth vsus vnderunder feare of the wrath of God, death, & cōdemnation: p. 480and therefore, it redacteth vsus as it were vtterly to a ſervile eſtate. For this was of old proper vntounto ſervantes, continually to feare puniſhment and vengeance at their maiſters hands. The Apoſtle calleth that other ſpirit, the Spirit of adoption: It is he, who while the Goſpel is preached, maketh vsus to know our deliverance from ſinne and miſery. For we ſhould never be ſo touched with the preaching of the Goſpel, vnleſſe in the meane time, the Spirite of God were powerfull in vsus, which maketh vsus to know our deliverance from ſinne and miſery, and that we feele in our heart, that fatherlie affection of God toward vsus, and conſequently leaveth a teſtimonie within vsus, that wee are the ſonnes of God. And if wee be ſonnes, that we are alſo delivered from ſinne, wrath and damnaton. From thence it is called, the Spirite of freedome or libertie, becauſe it witneſſeth that in Chriſt wee are delivered from ſinne and death. There is alſo another p. 381cauſe, why it is called ſo, to witte, becauſe, renewing our minde according to the image of GOD, it maketh vsus in the meane time freelie to ſerue God, and that we walke in the liberty of the Spirit. For by nature, there is no freewill, But where the Spirite of God is, there is libertie, 2. Cor. 3. 17.2 Cor 3:17(ſayeth PAVLE.) And this is that bleſſed Chriſtian libertie, wherby we are ſo delivered, that we may ſerue God, and not that wee ſhould liue according to our owne will, ſuch as libertie, as theſe Libertines & Fpicures doe faine, neither yet muſt wee thinke that we are forced to doe our duty by this Spirite, but that willingly we are led. For God loveth thoſe that are willing, as Dauid ſpeaketh in an other place. Nevertheleſſe, in this life, this libertie is but begunne onelyonly, which at laſt ſhalbe perfited in that life to come. But we muſt yet a little more diligently, marke the word of freedome, for it ſignifieth, not any common liberty, but a ſpeciall & noble freedome, ſuch p. 382as is the liberty of a Noble man, or kings ſon. Neither yet without cauſe, this worde is applyed to the preſente purpoſe: For wee are the ſonnes of a king, that is indeed Noble; the King of kings, and the moſt hie God. For whoſoever is regenerated by his Spirit; he is his ſonne in Chriſt, although otherwiſe (if wee conſidder theſe prerogatiues among men) hee be baſe borne, notwithſtanding hei▪ noble, and more noble then any King, who hath onelyonly the firſt nature, and is not regenerated by the holy Spirit. For the regenerate man (to ſpeake this with Peter) is made participant of the moſt noble divine nature.2. Pet. 1.2 Pet 1 Iohn eſteemed much of this noblenes, when he ſaid, whoſoever receiued the Worde, that they hauehave gotten this dignitie,Iohn, 1, 12 to be made the ſons of GOD. Beholde, hee calleth dignitie that eſtate, to the which, the Sonnes of GOD were lifted vppe, which if men would ſome-what more diligentlie take heede to, they would not trouble p. 383themſelues, with thoſe thinges, which the Apoſtle calleth, Carnall, as are kindred,2, Cor, 5. …iches, honoures▪ but would ſeeke rather the new Creature in Chriſt, for olde thinges are paſte awaie, and all thinges are made new…. And hitherto the petition hath bene two folde. The firſt, of remiſſion of ſi…es: The other, of Regeneration. Nowe followeth the common argumente of the craving of both, from the edifying of our neighbours. I ſhall teach back ſlyders thy waies] (ſayeth hee:) As if hee ſhould ſaye; if I ſhall obtayne at thy handes, the thing that I craue, O God, I ſhall be a Preacher of thy infinite and incomprehenſible mercy to others. Thy waies] (he ſayeth) not my waies, ſuch as were man ſlaughter, adulterie, &c. For thoſe then were DAVIDS waies; which waies indeede, men are skilfull ynough commonly to pretend to their evill deedes, who ſeeke none other thing, then liberty to ſinne, yea, and that vnderunder ſome certain p. 384cloake, when notwithſtanding this example of life, is not ſet before them by David, that they ſhould follow it, yea, but much rather the waies of God a… ſet before them, that is, his vnſpeakable mercies toward ſinners: which alſo appeareth of that, that where ſinne abounded, grace ſuperabounded. The waies of God by nature ar vnknowen to man, and ſpecially that way of infinite mercy in his owne Chriſt, of the which natur, indeed was not able ever at any time to ſuſpect. But after, beſide nature, and againſt nature, it was reveiled; notwithſtanding, the conſcience trembling, through the feeling of ſin, and of the wrath of God, ſo that a mid cloud as it were, is caſt in betuixt the ſight thereof, and the grace of God, that it cannot but ſee very hardly. For then ſuch an huge heape of ſinne aryſeth, that it taketh away by force, the whole ſight of the grace of GOD, almoſt from it. In the mean time, infidelitie, which proceedeth of nature perſwadeth p. 385vsus to deſpayre, of the mercy of God. Finally, a thouſand impediments ingire themſelues, which al maketh it to come to paſſe, that we are blind at the light of that grace of God, ſo that wee finde in experience, howe hard a thing it is, eſpecially to a man who is touched with an earneſt feeling of his ſinne, to hauehave before his eies, that mercy of God in Chriſt: For I ſpeake of him who is touched with a ſenſe of his ſinne. For others, who while they ſinne, yea, and ſinne grievouſly indeede, notwithſtanding, they feele not that their ſinne, in ſpeech, ſurely they promiſe to themſelues the mercy of God in Chriſt, nevertheles, in very deed they feele it not. For it is eaſie to any ſecure man, and that ſleepeth in his ſinne, in a dreame to promiſe all things to himſelfe. God therefore willing the weill of ſinners, in this ſo great a difficultie of feeling of grace, hee would hauehave left vntounto vsus an example of that this mercy, whereby p. 386moſte grievous ſinnes are pardoned, ſuch as was this example of Gods mercy in DAVID, the more notable in this reſpect, the more grievous that his ſinnes were, as manſlaughter, adultery, &c. Alſo, they were the heavier, in that ſelfe-ſame reſpect, that hee was a King, PAVLE the Apoſtle. 1. Timoth. 1. Profeſſeth indeede himſelfe to bee the chiefeſt of all ſinners, to witte, a Blaſphemer, a perſecutor, a man that did wrong. Notwithſtanding (ſayeth hee) God for this cauſe had merciemercy vppon mee, that hee might ſhewe firſt on mee all long ſuffering, vntounto the example of them, which ſhall in time to come, beleeue in him to everlaſting life: This way of bringing men vntounto grace, which is by experience, & by his own exāple, God wil hauehave without al dout, every one whoſoever hauehave felt at any time in experiēce his mercy, to follow & to cōmunicate to others willingly that taſt of grace, which they thēſelues before hauehave felt: which thing, David p. 387promiſeth to do in this place. I wil teach back-ſliders (ſaieth he) thy waies] In this place thou ſhalt marke, that the godly, when God as it were, taking holde of their hande, lift vp themſelues, they ſtretch out their other hand, as it were to lift vp others, whereby they alſo may be participant of the ſame grace. Whē Chriſt calleth vponupon them, they alſo at the ſame time, cal others, that they may come together vntounto him, according to that commandement of Chriſt vntounto Peter, When thou art converted ſtrengthen thy brethren. For true faith, not only is careful for the ſelf, but chiefly, this is the ende of the purpoſe thereof, through a certain zeale of the glory of God, to promoove the ſalvation of others, to wit, that other ſinners may be turned vntounto God & repent. For David reſpecteth this ende, in teaching others, that is, the merciemercy of GOD towarde ſinners▪ that they alſo might repent, being mooved to wit, with that ſenſe of the mercy of God toward thē. p. 388Of the which, that thinge appeareth, that ſome taſte of the mercy of GOD, preceedeth turning vntounto God, & that faith is the cauſe of Repentance. For it cannot bee, that men can be turned vntounto God, vnles they be allured with ſome …eeling of his fatherlie louelove. Deliver me from blood] Now the third time he repeateth that petition, of the forgiueneſſe of ſinnes, for the conſcience of his haynous facte continually pricketh the man, and this infidelitie of nature laboureth to extinguiſh faith and the Spirite, whereby the ſinner perſwadeth him ſelfe of the remiſſion of his ſinnes, therefore by crying, and by crying again, he wraſtleth with his infidelitie of nature. There is none of all, which is to ſeeke forgiueneſſe of our ſins at God, without ſome wraſtling: I ſpeake of that man, which is to ſeeke by faith, and by a ſerious feeling. For it is eaſie to the ſecure man, and that thinketh nothing of ſinne and miſery, to craue for the faſhion, the remiſſion p. 389of his ſinnes, yea, and that not over againe, but onelyonly once, O God, (ſayeth he, very rawly and coldly) be mercifull vntounto me. David therefore now the third time, craveth pardon and forgiuenes of his ſinne; and he poynteth out his ſinne in particular. For when the conſcience of ſinne vrgeth men, they are not aſhamed to profeſſe and name it in particular, yea, & that publicklie. Alſo, the cauſe wherefore men are aſhamed, by name to poynt out their ſinnes, and to confeſſe them, it aryſeth of this, that there is not an earneſt feeling and conſcience of ſinne. But let vsus ſee, which was Davids ſin in particular. Deliver me, ô God (ſayth he) from bloud] For it appeareth, that the conſcience of man-ſlaughter, mooved the man chiefely. For this tormented him, that hee had ſhamefully ſlayne that man, whoſe wife hee had defyled in adultery, and that he had heaped ſin vponupon ſinne: Therefore he craveth that he might bee delivered from bloud, p. 390no otherwiſe then if he had bin wholie defiled with the bloud of any innocent man, which ſo faſtly had cleaved vntounto him, that, vnleſſe it were wiped away with Gods owne hand, it could not be at all poſſible to be wiped away and clenſed. For man-ſlaughter, being once committed, and the ſlaughter or the murther of an innocent man executed, the whole blood is powred out and runneth backe as it were, vponupon the man-ſlayer, and dyeth him no otherwaies, then the purple dye doth the Wooll. If your ſinnes (ſayeth the Lord) were as skarlet, Eſay. 1. 1…Isa 1:1yet I wil make them as white as the ſnow: As if hee ſhould ſaye; Although ye were dyed as with skarlet dye, that aboundant blood being ſhed out vponupon you (for he had ſaid before, that their hands were bloudy) not withſtanding, I will make you as white as ſnow. Alſo, being this way dyed and ſpotted with the bloud of the innocent man: The man-ſlayer continually appeareth in the ſight of God. And God out p. 391of his judgmēt ſent, looketh vponupon him with an horrible countenance, by reaſon hee ſpoyled his owne Image, and likewiſe the common natur of al men. The man-ſlayer, in whatſoever part of the worlde he be in, is notable to flie from this face of God. But this is the ſtupiditie of our murtherers, that no way they feele this. David alſo for a time, ſleeped in his ſinne, neither yet ſaw he that he was defiled wholy with the blood of the innocent man, neither yet did he ſee that angry face of God, but being at length awakened vp at the threatning of the Prophet, bee was no longer able to ſuffer himſelfe ſo to bee defiled with that blood, neither yet was hee able to abide, being thus defiled with blood, to be caſt before, & layd open to the ſight of that angry eie: but very oft he cryed, & earneſtly ſought; that God would pardon him his ſin, that he wold waſh him, that hee would deliver him from bloud: which wold to …od, thoſe murtherers, p. 392who are not touched, either with a conſcience of their ſinne, or of the wrath of God, neither yet make any end of murthers and oppreſſions, they would ſee at laſt, their owne bloodie hands, they would ſee alſo that God ſaw them, which ſurely he ſeeth, & ſhal at length ſee ſom day, when he ſhal tak a vengeance vpō them, except in time they repente. David appeareth to crye out, through ſome feling of the wrath of GOD, that he might bee delivered from bloud. For the ſenſe of innocent blood, and the feeling of wrath, are continually ioyned together. Notwithſtanding, he crieth vntounto God, the God of his ſalvation. Of the which, ſo familiar an incalling: in this appeareth ſufficiently, that Dauid felt therewith the mercy of his God. For the faithful together, and at one time, vſe to bee touched, both with ſome ſenſe of the wrath, and with a ſenſe of the merciemercy of God: by which thing indeede, the faithfull differ from the Infidels: For p. 393the faithful feele both, that is, both the wrath and the mercy of their God in ſome certain meaſure, and at the ſame time in which they are afrayd of wrath & of the angry God, at the ſame time, they cleaue faſte vntounto him; neither yet doe they ſuffer themſelues to be pulled away from his worde and promiſes: VponUpon the which they depende, as it were vppon a certaine rocke, in the exceeding great toſſing too and fro of the waues. But the infidels, and ſuch as the Lord hath caſten off, at what time they feele his wrath, in the meane time there is no ſenſe of grace; & while they ſee the helles opened: Wherwith they are even nowe preſently to bee ſwallowed vp, they hauehave nothing in the meane time, to which they may cleaue, or which, as it were, ſtretching out the hande, they may take hold on, neither God, nor yet the promiſes of God in Chriſt, from which aryſes vnſpeakable horrours, with which no comfort is conjoyned. Then indeede p. 394they are compelled to eſteeme thoſe to bee bleſſed, who hauehave learned in this life, to draw neere vntounto God by faith, and to take a grip of Chriſt, and of the promiſes made in him. Let my tongue ſing] Here followeth the laſt argument of the petition, from the glory of God himſelfe, as if he ſhould ſay, O Lord, this the whole worke of thy glory, is to redound to thine own glory again: Wherefore deliver me. The wordes of the text are, My tongue ſhall ſing thy righteouſneſſe] That is, thy mercy, which for this cauſe, here hee calleth righteouſneſſe, becauſe it is done according to Gods promiſe; for that which God doth according to his promiſe, that thing hee doth righteouſ…ie. Open my lippes ô Lord] That is, furniſh vntounto mee matter of thy prayſe, from the remiſſion of ſinnes and deliverance, & then, My mouth ſhall ſhew foorth thy prayſe] Marke what hee doeth, being nowe delivered from ſinne and damnation: DAVID being condemned, could p. 395not prayſe God, Who (ſayeth hee) ſhall prayſe thee in hell? Alſo, Dauid knewe very wel that God was of that nature and diſpoſition, that he would hauehave al his workes to redounde to his glory againe, and the fruites of his benefites to returne vntounto himſelfe; and from thence it is, that hee communicateth not his benefites indifferently, and without diſcretion, to every ſorte of men whatſoever: I ſpeak chiefely of ſpiritual bleſſings. For he giveth thoſe temporal and bodely things, yea, even to the reprobat. But he giveth Chriſte and his benefites, to none but to the faithfull; for in theſe onelyonly hee attayneth to the ende of his benefites, and thoſe alone who receiue them in faith, glorifie that God the giver. What, ſayeſt thou, that ther commeth any thing to the increaſe of the glory of God, by the praiſes that cum from vsus? I anſwer, God indeed in himſelf is moſt perfit, and all ſufficiente, and that his glorie conſiſteth perfite within himſelfe, p. 396without the helpe of any of the creatures, without the which, The Father glorifyeth the Sonne; The Sonne the Father; The Father and the Sonne the holy Spirite; The holy Spirite the Father and the Sonne. But for this cauſe, God craveth his glory from the creature, in reſpect hee is righteous. Nowe his righteouſneſſe requireth, that the creature, acknowledge the owne Creator, and glorifie him, the fountaine of al good things in his benefits. Alſo, that good thing, which is in the prayſing of GOD, belongeth to the creature, whoſe happineſſe conſiſteth in this, that by all duties, it ſerue God the owne Creator & redemer. Yea, & this ſame thing, every one of the godlie finde in experience in themſelues. For if at any time they feele not their hart to be louſed into the praiſes of GOD, then ſurely there is no comfort, there is no gladneſſe. But contrariwiſe, if at any time they feele their heart to bee touched to prayſe their own Creator, p. 397to ſeeke all whatſoever they hauehave need of at him, to giuegive him prayſe for benefites received, then ſurely they appeare to them to be bleſſed. For thou delighteſt not] David ſaid that he wold publiſh the prayſes of God, that hee would ſing with his tongue, the righteouſneſſe of God: which ſervice indeed, is onelyonly ſpirituall and inwarde. Wherefore it might bee asked concerning the ſacrifices and externall ceremonies, whether if hee ſhould not by them prayſe God alſo? He preventeth this demaund; and aunſwereth to it in theſe words. Thou delighteſt not in ſacrifices] as if he ſhould ſay, God taketh not ſo much pleaſure in the outwarde worſhippe, as hee doth in the inwarde, which is ſeene in ſpirit and trueth. Hee delighteth not ſo much in the ſacrifice and killing of beaſtes, as he doth in the internall obedience of the heart, and inward holines: whereby it commeth to paſſe, that men preſent themſelues a ſacrifice vntounto God, holy, liuing, and acceptable p. 398vntounto God. Rom. 12.Rom 12Notwithſtanding, it may be obiected yet, ſeeing that ſacrifices are of his owne ordinance and commandement, ſeeing that David lived none otherwaies, but vnderunder the iudiments of the law, Chriſt not being yet manifeſted in the fleſh: howe is it that either David himſelfe refuſeth thoſe externall exerciſes of Religion, or pronounceth that GOD taketh no pleaſure in them? I aunſwere: the wordes are not ſimplie to be vnderſtood, neither yet abſolutely are they ſpoken: but by way of compariſon of that outwarde worſhip, with the inwarde, in reſpect of which, indeede the outward worſhip is not greatly to be accounted of: So GOD himſelfe profeſſeth that he regardeth not ſo much, in the reſpect of the ſacrifices, if in the meane time, prayſes be offered and ſacrificed vntounto him.Pſal. …0, 4, Samuel ſharply rebuketh Saule, becauſe hee had thought, that God taketh more pleaſure in burnt offrings, then in obedience: taketh Iehoua p. 399pleaſure (ſayth hee) ſo much in burnt offerings, as when he is obeyed? 1 Sam, 15, 22.Behold, to obey, is better then ſacrifice, and to take heede, is better then the fat of Rammes. There is alſo another anſwer of others, which indeed I refuſe not, to witte, that Dauid here ſpeaketh of the abuſe of the ſacrifices. The law taught, that ſinnes were purged by ſacrifices, that ſiners diſtruſting their own deſervings and works, they might put their confidence in Chriſtes ſacrifice alone, where of all thoſe Leviticall ſacrifices were types: And that their faith in time comming, might bee ſtrengthened by that ſacrifice of Chriſt. This ſurely was the proper vſe of thoſe auncient ſacrifices. But men neglecting the ſacrifice of Chriſt, neglecting faith and repentance, neglecting finally the inward worſhippe, they put their confidence in their ſacrifices offered, and outward ceremonies, …s in merites: He ſayeth therefore that God taketh no pleaſure in this abuſe of ſacrifices, which alſo God ſaith p. 100he abhorred. Eſay. 1.Isa 1Thoſe external exerciſes of Religion, in hearing of the word, in adminiſtrating, and participating of the ſacraments, was indeed preſcribed by God, but if there be not therewith the internal worſhip of the ſoule, faith, repentance, good workes, all theſe externall things are nothing, God taketh no pleaſure in them, yea, contrariwiſe, he abhorreth them. Concerning ſacrifices, I mark this onelyonly in this place, that thoſe which ſpecially were called propitiatorie, were ſo many types and figures of that onelyonly one ſacrifice of Chriſt, vppon whom were to be tranſferred the ſinnes of the world, and the curſe of God. Of the which it appeareth, how great the excellencie of this ſacrifice is, vntounto which, ſo many ſacrifices offered, ſince the beginning of the worlde, did ſerue, as ſo many ſhaddowes thereof. There was never at any time a thing, concerning which, there are ſo many prophecies, ſo many ſignifications among the Iewes: Yea p. 101not one day hes paſt by, in which morning and evening, it was not the ſelfe viuely repreſented, to wit, in this continuall daylie ſacrifice. And ſurely, this plainly prooveth, that this ſacrifice was paſſing excellent, & moſt neceſſary, which wee ſhould not at any time ſuffer to depart out of our eies, which alſo▪ it was of neceſſitie requiſite to be repreſented to our fathers in certaine ſhaddowes, from the fall of Adam, to that time, in which Chriſt was exhibited; for they conſidered another thing in their ſacrifices then the blood of beaſtes, to wit, the blood of the ſonne of God, which alſo they placed in the middeſt, betuixt them and the angry GOD: But wee, to whom it hath happened to be borne after Chriſt, & his comming, & who hauehave fallen in thoſe times, in that reſpect wee are happier then that auncient people, becauſe we behold, not now in a ſhaddow, as they ſometime did that ſacrifice: but wee hauehave Chriſt crucified before our eyes, p. 403in his Goſpell, which thing thoſe auncient fathers, Abraham, Iſaac, Iaakob, and all the Prophets, moſt earneſtly deſired; and yet notwithſtanding, they obtayned it not. The Fathers and the Prophets (ſayeth Chriſt) deſired to ſee the things that yee ſee, but they hauehave not attayned to that. And this blindneſſe of ours is miſerable, and cannot bee y… uough …amented, who ſee not ſurely, as it becommeth vsus this ſonne of righteouſneſſe which is ryſen. Therefore, we are to pray vntounto God, that as hee hath ſet this ſacrifice before our eies to be ſeene, ſo he would open our eies that we may at length clearely ſee the ſame. Let vsus conſider the worſhip now which pleaſeth God, and let vsus weigh the wordes of this text. The ſacrifices of God (ſayeth hee) are ane broken Spirite] Hee calleth them ſacrifices in the plurall number, becauſe that onelie one ſacrifice of a contrite ſoule is inſteede of manie, yea, and of all whatſoever hauehave beene at anie-time. Hee p. 404calleth them, The ſacrifices of GOD, that is, acceptable to GOD. I vnderſtande by the broken Spirite, as it were, bruſed into little peeces, and abjecte through the conſcience of the owne weakneſſe and vnworthineſſe. Then turning vntounto GOD, hee ſayeth, O God, thou deſpiſeſt not a broken and contrite ſoule] It is a ſpeech vttering leſſe, but meaning more, whereby hee ſignifieth, that the broken and the contrite ſoule is moſte acceptable to GOD. But let vsus conſidder ſome-what more diligentlie, what hee calleth a broken hearte. After that anie man is awakned vppe, out of his ſinne, and his eyes are opened, that hee may ſee his owne filthineſſe, having compared it, to witte, with that nature of GOD, which is ſette downe to vsus to bee righteous and holie in the Lawe, hee hath ſeene alſo the puniſhmente of his filthineſſe, the wrath and curſe of GOD, (for no man at anie time canne ſufficientlie p. 104wounder at the blindneſſe of corrupted nature, thoſe who are blinde in bodie, hauehave notwithſtanding ſome ſight, for they ſee and knowe that they are blinde: But thoſe that are blinded in ſoule, they are in this reſpect more miſerable, that they do not know indeed that they ar blinde: yea, they think that they ſee very clearely, when in the meane time, miſerable men, they are blinder then any Mowle: while at length by God, their eies bee opened vntounto them. After then, I ſay, any hath looked vppon the filthineſſe and vncleanneſſe of his nature, and Gods anger therewith, then in hart he is caſt downe, and he who appeared to bee ſome thing to himſelfe before, now he is moſt abject in his owne eies, and ſeemeth nothing to himſelfe; and this is the one cauſe of caſting downe and contrition. There is alſo another, to witte, the mercy of God in Chriſt, being taſted ſurely in ſome certain meaſure, which as ſoone as any man hath p. 341taſted, he is not ſo much ſorrowful, becauſe of the paine, as becauſe he hath offended GOD, ſo merciful a father. And this is that ſorrow,2. Cor…. 10. which the Apoſtle Paule calleth godly ſorrowe, which cauſeth repentance, that is, the changing of the minde, the mortifying of the old man, and the quickning of the new man. This ſorrow which aryſeth from God offended, hath conjoyned therewith an vnſpeakable ioy, proceeding from the ſenſe of Gods louelove. For it is not poſſible, that that ſincere feling of that fatherly louelove, ſhould lacke all ſenſe of gladneſſe. For, which thing may appeare wounderfull to any, the more the feeling of the louelove of God in Chriſt be, ſo much more is the ſorrowe, yea, the gladneſſe is ſo much the more. For no man reioyceth in earneſt, who hath not bene in earneſt ſorrowfull. And this the eſtate of a repenting ſinner; this is the moſt ſorrowfull, yea, and alſo the moſt ioyfull eſtate of mortal men. Now then God p. 342having looked vponupon the heart of man thus broken and contrite, he wonderfully delighteth therein, and therein quietly ſatisfieth himſelf. Frō whence God himſelfe denyeth,Pſay. 66. that hee dwelleth in Temples made with hands, yea, he denyeth alſo, that hee dwelleth either in heaven or earth, but hee profeſſeth that his dwelling place and houſe of reſt, is a poore & a contrite hart. But if thou ſay, ſeeing our minde is not fully regenerated in this life, no not the hart of any man, who moſt ſeriouſly repenteth: how commeth it to paſſe, that God taketh ſo much pleaſure therin, ſo that alſo he dwelleth & quieteth himſelfe therein? I anſwere: He who hath a contrite heart; this man therewith is indued with faith: For contrition proceedeth of faith, and of the perſwaſion of the mercy and louelove of GOD in Chriſt. And the heart, although it bee not altogether regenerated, by faith pleaſeth God, to witte, by faith in that alone ſacrifice, wherby both the wrath p. 343of God againſt ſin is pacified, and the conſcience of the ſinner is quieted: Therefore God taketh pleaſure in the contrite hart, becauſe the ſame is faithful alſo, and hath Chriſt dwelling therin by faith. To the ende therefore that we may pleaſe God, wee ſhould never ſuffer that ſacrifice of Chriſt to ſlip out of our eies.

20 Do well according to thy good will to Tzijon, build the walles of Ieruſalem.

21 Then ſhalt thou delight in the ſacrifices of righteouſnes, in the burnt offring, & that that ſhalbe altogether conſumed away, then ſhal they offer bullocks vponupon thine altar.

The other part of the pſalme,

DO wel] Hither to hath bene the firſt ſort of petitiō for himſelf; here followeth the other for the whole people & the cōmon-wealth, whereof he was then thought to hauehave had no reſpect, when hee provoked GOD to wrath by his ſinne, (for the ſinne of the Prince, caſteth the whole people in danger) when he layd them out to the ſworde of the enemie. Nowe this p. 344dammage, whereby he damnified the people, is compared allegorically, with the fall of the walles, becauſe the faithfull are living ſtones in the houſe of God. Then he ſayeth, (that wee may come to his owne words) Doe well according to thy good will to Tzijon] according to thy will (ſayeth he) that is,1. Pet. 2.1 Pet 2 according to thy free mercy. For he pretendeth no innocencie of the people, when he hath to doe with GOD: although otherwiſe he abuſed the innocent people. Neither yet doth he thus pray: Do well to Tzijon, becauſe it is innocent; but thus, Doe wel to Tzijon, according to thy good wil, that is, according to thy mercy. Build the walles] That is, O God, repaire & a mend that breach which I hauehave made in thine houſe, who of thy own power alone art able to do it. It was an eaſie thing for mee, ſurely to deſtroy this people by my ſinne: But it is not ſo eaſie to repaire the ruine againe, and to make it of new whole. Of the which you ſee, that David p. 345when he craveth of GOD that he would doe well to his people, he acknowledgeth therewith, that in his default the people were deſtroyed. The conſcience therfore of that evil where by hee hurte the people, vrgeth him now to pray to God for them. If Princes fayle in any thing, commonly it is in their office, to wit, that they governe not the common-wealth aright. Such was the fault of David, when he layde out the people of God to the ſword of the enemie: and therefore of neceſſity it is, that their fault redoundeth to the whole people, And from thence it commeth to paſſe, that the ſinne of the Prince is more grievous, then any private mans fault, in reſpect it ſpreadeth further abroad, and by the daunger thereof involveth moe. And from thence it proceedeth, that when God deliberateth, either to chaſtife or oppreſſe any people, he giveth to that nation fooliſh Princes and counſellours, that ſtirre vp alway pernicious or not p. 346neceſſary warres. But contrariwiſe, when he will prefer any people, he giveth to them good Princes and counſellours. When God would hauehave the Iewes to bee exerciſed and afflicted with the Philiſtims, hee gaue wicked Princes to the people, Saul, Ioram, Achaz. When againe he would hauehave the Iewes to be in a proſperous eſtate and flouriſh, hee gaue them good Princes; David, Ezechias, Ioſias. The common ſorte of men, while they looke vponupon theſe thinges, and marke this interchaunge, they impute all, either to the cowardice and fooliſhneſſe, or to the courage and wiſedome of the Princes themſelues: Or finally, to Fortune & chance: But they cry miſerably, for all thoſe things proceed from GOD, by reaſon of the thankfulneſſe, or ingratitude of the people: Wherefore, while we ſee theſe things to be done by princes, let vsus lift vp our eies, not ſo much to the Princes, as to God & our ſelues. Again ſee, David in this place, whē by p. 347his owne ſinne, he had hurt the whole people, being touched with the conſcience of the mater, he earneſtly prayed to god, for the repairing of his skaith wherby he dānified the people of god. Moreover obſerue, Dauid himſelfe being reconciled to God, preſently he interceedeth for the people: he who him ſelf is firſt reconciled to God, & nowe is quiet in his owne conſcience, hee is bolde alſo to interceed for others at Gods hands. But he who is not yet reconciled to God, and is therefore yet guiltlie in conſcience, he dare not indeed be ſo bolde as to plead his owne cauſe before God. How much therfore is it profitable for a people, to hauehave ſum certain good man, & familiar with god that hath his conſcience well pacified, and that by faith in Ieſus Chriſt. Surely one ſuch like man, by his prayers, is able to be profitable to many others before God. God grant that the Lorde may giuegive to everie one of vsus this faith in Chriſt Ieſus, which is the ground of p. 348all theſe things, with the which we can neither do, or be bold to do any thing. Laſt of al, in the laſt verſe, he mooveth God to do well to his people from his owne thankfulneſſe, which hee, together with the people, wil be bounde to performe to God, to wit, in offring the lawfull ſacrifices & acceptable to God, according as it was the cuſtome of thoſe times, when men were vnderunder the rudiments of the worlde, & diſcipline of the Law: The words are, Then ſhalt thou take pleaſure in the ſacrifices of righteouſneſſe] That is, lawfull ſacrifices ſhal be offered vntounto thee, according to the preſcript of thy law, & therefore they ſhalbe ſacrifices of righteouſneſſe. For it is not permitted vntounto vsus to worſhip God according to our pleaſure; but it is neceſſary, that wee ſerue him according to his own ordinance. The meaning therefore is, as if he ſhould ſaye: The ſacrifices appoynted by thy ſelfe, ſhalbe offred vntounto thee, and thou ſhalt take pleaſure in them. Thou ſhalt alſo p. 349delight in burnte offerings, yea, which ſhalbe altogether conſumed to aſhes: They ſhall alſo offer, according to the cuſtome, Bullockes vppon thine altar. God ſeeketh his owne glorie, yea, and David alſo acknowledgeth the ſame in deed; nevertheleſſe, except he himſelf furniſh matter to his glory, that is, vnleſſe hee provoke men to glorifie himſlfe by his benefites, they will not glorifie him: For none there is in hell, that can worſhip God. Againe, al men indeed are not thankfull to the Lorde for the benefites beſtowed vponupon thē, but theſe onelyonly, who hauehave taſted howe gracious the Lord is, that is, who hauehave ſome feeling of his favour in Chriſt Ieſus. Of the mercy of God, there are many evidents indeed; for looke how many his benefites are, ſo many documents are there: But ſundry of them are of a common and vulgare merciemercy only, ſuch as is, to wit, of the Creator, toward his creature: But Chriſt alone is a ſure evident to vsus, of ſingular mercy p. 350and louelove; ſuch as is the favour of the father towarde the Son. For God will not hauehave that mercy and that louelove of his, whereby hee hath loved the VVorlde, to bee made manifeſt by any other thing, then by his Sonne given for the world. VVherefore, only thoſe, who are in Chriſt, and embrace him by faith, thoſe alone I ſaye, feele how ſweete the Lorde is, becauſe into their hearts onelyonly, that louelove of God is powred out. Wherefore alſo, they alone are theſe, who can be thankful vntounto God for his benefites received. We conclude therefore that, which hath now oft bene beaten in our eares, that we muſt chiefely endevour to beleeue in Ieſus Chriſt; without whome, no good thing can we get; without whō, we doe no parte of our duety, either to God or men; without whom finally, there is no ſalvation. Therefore God is to be prayed vntounto continually, that as of his infinite mercy, he hath given vntounto vsus his only begotten ſonne: ſo he p. 351would open the eies of our minde, to the end that we might ſee himſelf: Alſo that he would open our hearts, that we might entirely feele him, without whom there is no feeling of gladnes in the hearts of ſinners: And this is to be prayed for by vsus, for and by the ſame Ieſus Chriſt, the ſonne of God, & our Lord: To whom with the father and the holy Spirite, be al honour and glory, for ever and ever: Amen.