Exposition on the Seven Psalms of Repentance, Psalm 32 · Verse 5
VERSE 5. Then I acknowledged my ſinne vntounto thee neither hid I mine iniquity: for I thought I will confeſſe againſt my ſelfe, my wickedneſſe vntounto the Lord, and thou forgaueſt the puniſhment of my ſinne, Selah.
DAvid hath hi herto propounded the the doctrine of the remiſſion of ſins, and brought in his owne example for confirmation of the ſame. We hauehave ſpoken already of his ſorrow for his ſinne, now followeth the confeſſion of the ſame before God, which is a neceſſary part of repentance.
Doctr. Confeſſion neceſſary part of repentance.Then I acknowledged my ſinne vntounto thee.] Yee hauehave heard the eſtate of Dauid before his confeſſion, when the heauie hand of God was vponupon him. The Second part of his experience is ſet downe in this verſe, comprehending the feeling of Gods merciemercy, the occaſion whereof was the confeſſion of his ſinnes, and the end the remiſſion of the ſame.
The diviſion of this verſe.The former hath theſe parts, firſt, the time, then ſecondly, the ground, I thought or ſaid will confeſſe: thirdly the matter, my ſinne, iniquitie, and wickedneſſe, fourthly the manner, firſt in reſpect of God, to thee: ſecondly in reſpect of himſelfe: againſt my ſelfe.
The latter part, And thou forgaueſt the puniſhment of my ſinne. Selah.
Dauid ouer came hypocriſie.This diligence in deſcribing his confeſſion ſo oft. Firſt, That hee acknowledged his ſin. Secondly, That hee would not hide his iniquitie, but confeſſe his Apoſtaſie to the Lord, declareth hee hath gotten victorie ouer all Hypocriſie, and obtained the holde of ſinceritie and ſimplicitie.
God chooſeth the moſt fit times to workegrace in vsus. Simil.[Then.] This circumſtance argueth, that firſt hee behoued to feele his ſinne, and the bitter panges inflicted vponupon him, becauſe of it. For when men are caſt downe then is a moſt ſit occaſion for God to worke grace vponupon them, as when men are greatly extenuate by ſickneſſe, it is a conuenient time for a Phyſitian to giuegive medicine. And ſurely afflictions are neceſſarie preparations to grace. For our nature is like fallow ground, which if it be not broken vp by tentation, Simil. it is in vaine to ſowe ſeed vponupon it. To which purpoſe,The vſe of the conſcience in man. God placed the conſcience in mans Soule to ſhew vntounto him his wrongs, & to follow him, & apprehend him, yea & ſet vp a gibbet in his ſoule, to which it adiudgeth him, to the end it may bring him to himſelfe to ſeeke pardon and merciemercy. Simil. So yee ſee as God brought light out of darkeneſſe in the beginning of the world,Gen: 1.3. ſo he bringeth the ioy of his elect out of ſorrow. Simil: And as by Chriſts death hee brought life to the world, ſo hee killeth vsus to make vsus a liue, Simil: that we may take heart to vsus, and ſay, after darkneſſe I ſhall ſee light. And I know that this hand that is ſo heauie vponupon me is vnderunder mine head to bring mee light out of this darkneſſe, life out of that which for the preſent ſeemeth more bitter then death it ſelfe.Hoſ: 6.2.
We ſee alſo here an infallible example of the frowardneſſe of our owne nature, Doctr. Force muſt reclaime the frowardnes of our nature.which cannot be reſtrained without extreme dealing, for Dauid is layd vponupon the racke and almoſt ſtretched aſunder, and diſioynted be fore hee can be brought to a ſincere confeſſion, which ſhould teach vsus, that wee ſhould enter to an heartie miſlike of our ſelues, and to be diſpleaſed with our intractableneſſe, which hath moued God to heaue vsus vp and caſt vsus downe againe. For if wee would iudge our ſelues, we would not prouoke him to ſuch extreme dealing, for he would not cō demne vsus, but be a comforter in our agonies. Yea Dauid in this teacheth vsus to iudge wiſely of the poore, and thoſe who are troubled in their Conſcience (for when men are ſo afflicted they are called mad, Melancholike deſperate) aſſuring our ſelues that Gods deareſt children are often rent in peeces, all their tackles may be burſt aſunder, their bruiſed barke left to the merciemercy of the winde and waues, and yet come to a comfortable harbour, and ſafelie arriue at ſhoare.
Moreouer theſe wicked ſort of people are to be damned, who with a Sardinian laughter reioyce in their ſinne, and ſport themſelues therewith, yea boaſt of their mad humors, when God in the meane time is bending his bowe at them.
[I acknowledged my ſinne, neither hid I mine iniquitie.] Hee vſeth three phraſes to ſhew his confeſſion, I made it knowne, I hid it not, and I confeſſed it, he in like manner to expreſſe his filthineſſe vſeth three termes, wickedneſſe, ſinne, and iniquitie, as he did in the beginning of this Pſalme. And as farre as hee expreſſeth his corruption by aggrauating it by ſuch degrees, ſo farre hee doth ſhew forth his griefe for it, and his ſinceritie in repentance, not hiding, but acknowledging and confeſſing it, that as the venom of ſinne, infected him, ſo he labours to expell it, and make no conditions of peace with it, to diſcouer it, to quit himſelfe of it as his deadly enemie, with whom hee will make no paction, but make his complaint to God, that hee is wearied of it.
But this ſeemeth ſtrange that hee ſayth hee made his ſinne knowne to the Lord,How man makes ſin knowne to God. to whom nothing is vnknowne, for hee who foreknew we ſhould ſinne, before we were, can hee be ignorant of our ſinne when wee doe it. This is ſpoken after the manner of men. So we are bidden ſhew our neceſſities to God, not that hee is ignorant thereof, but that he may prouide for them.Pſal. 37. Gen: 7.18. Gen: 22. Deut. 13. Pſal: 26. And God is ſayd to come downe and ſee the affaires of man. So God ſees mens doings, with a moſt acurat and ſharpe eye. But he is ſayd to know theſe ſinnes which are explicat by vsus, when we confeſſe them vntounto him, that thereby we may be the more moued. So God willeth not this for his ſake, but for our cauſe, for this commemoration of our ſinnes ſharpeneth our prayers, & maketh vsus more ready to prayer, by our confeſſion, wee ſhew no new thing to God, but we teſtifie we know, that whereof wee were ignorant before.
Whence knowledge of ſinne proceedeth.A man learneth a great leſſon, if he learne to know his owne ſinnes. I know mine iniquitie (ſayth David) This knowledge commeth by the law, therefore we had neede to hauehave the law euer before our eyes, as a mirrour in which if we looke, it will perfectly let vsus ſee all that wee hauehave done. The great miſerie which lyeth vponupon this world, is, that they know not their ſinne, and therefore they cannot acknowledge it, wherefore let vsus beg from our gratious God that wee may ſee our ſinne and talke with it, that we may alſo finde grace after our acknowledgment.
foreign cognitum feci, I made knowne. Hee addeth another degree of his true repētance, it was without hypocriſie, for hee hid it not, nor vſed any ſubterfuges, colours, excuſes, extenuations, denyals, or other ſhifts, which the Deuill teacheth men to vſe, to preiudge them of merciemercy, hee quiteth himſelfe of all theſe; and this is the ſecond preparation to grace, when men not onelyonly come to a ſight and acknowledgement of their ſinnes, but with all growes to a reſolution that they will be content to deale with God ſo ſincerelie, that they will not hide their ſin any more, but they will be the greateſt cenſurers of themſelues.
Concerning the hidding and couering of our ſinnes,Note. I ſpake in the beginning of the Pſalme, all wayes let vsus aſſure our ſelues of this, that while we obſcure our ſelues, we will neuer deale truely with God.
For I thought, or ſaid, purpoſed and reſolued to confeſſe heartily my ſinne. Doctr. A Chriſtian reſolution neceſſarie to repentance. Luk: 15. Exod: 9.27. 1 Sam: 15. Gen: 4.13.The ſame phraſe the forlorne Sonne vſed, I ſaid I will goe home to my father, which Chriſtian reſolution is neceſſary to repentance, for otherwiſe men at ſtarts and brads will now and then repent, and hauehave feeling of their ſinne & confeſſe, as Pharoah, Saul, Caine, but it indureth not, becauſe they wanted a reſolution. Therefore let vsus hauehave our meditations of our ſinnes, and reſolutions to amend our liues, for all the reſt as lightenings will flie away as ſoone as they come, a wiſe man doth his buſineſſe aduiſedly, but a foole bableth forth what he knoweth not. Therefore Salomon ſaid and reſolued,Pro: 15.8. The Sacrifice of Fooles is abomination to the Lord. Then (I pray you), be wiſe and reſolue to doe well.
[I will confeſſe againſt my ſelfe my wickedneſſe vntounto the Lord.] See now how he is not aſhamed to confeſſe his ſinne, and breake out in an open Proclamation of the ſame. For his, knowledge of ſinne baniſhed his Hypocriſie that hee would not hide it, and the laſt point of his reſolution is to confeſſe it to God and the Prophet Nathan. By this yee may clearely perceiue the degrees by which God worketh grace in a chriſtian,The degrees by which God worketh grace, and the Diuell indurance in finnes. as by the contrary the Deuill worketh induration in ſinne. For firſt, the Deuill blinds man that hee ſhould not ſee his ſinne, next hee teacheth him to couer his ſinne, and finally neuer to confeſſe his ſinne. But God by the contrary, bringeth a man to the ſight of ſin, to a diſcouering of ſinne, and laſt to a free confeſſion of the ſame.
This confeſſion of ſinne is an vnfained profeſſion to leaue it off. Doctr. True repentance is voluntary.It is not extorted as the confeſſion of Caine who being puniſhed with the furie of conſcience, ſaid, his burthen was greater then hee was able to beare, Gen: 4.13.neither of Iudas, who alſo confeſſed he had ſlaine the innocent blood;Mat: 27.4. neither through extremitie of paine with Adonibezek profeſſing he was iuſtly recompenced with that meaſure,Iudg: 1.7. wherewith hee had met others, ſeuenty kings were vnderunder my table, their thumbs and toes cut off, as I hauehave done, the Lord hath done to me.Ionah 3.8. Neither with the Ninivites, for feare of the preſent iudgement at the word of Ionas, neither with Achab for the ſame cauſe.1 King 21.27. But Dauids confeſſion commeth from an vnfained remorſe and griefe for his ſinnes and confidence in Gods mercies, as being truly moued, and hauing a ſenſe and feeling of his owne miſerie. A man who hides his ſinne (as yee heard before) will not proſper, Pro: 13.28.13.wherefore let our confeſſion be ſimple, and as we were not aſhamed to ſinne, let vsus not be aſhamed to confeſſe out ſinne. When we hauehave ſinned let vsus not hide them, as our firſt Parents hid themſelues vnderunder buſhes after they had ſinned,Gen: 3.7.8. neither let vsus make clothes of figge-tree-leafes to couer them as they did, neither excuſe our ſelues as they did, but ſimplie confeſſe our ſinne that we may be abſolued, if yee come before an earthlie Tribunall and confeſſe, yee file your ſelues, but before the heauenly tribunall your confeſſion will abſolue you.
[VntoUnto the Lord.] Againſt thee I hauehave ſinned,For what cauſes we ſhould make confeſſion to God. therefore to thee onelyonly I confeſſe, and indeed great reaſon hauehave we ſo to doe. For God onelyonly knowes all our ſinnes. Secondly, Hee is onelyonly able to pardon them. Laſtly, He is a ſecret confeſſor, he will not preiudge our confeſſions, and ſend word of them to the Pope, or reueale them to our diſgrace, to the world.
It is great reaſon we ſhould confeſſe our ſinne before God, and before men alſo, if we hauehave publiquely offended.Chryſoſt: in Pſal. 50. I ſay not confeſſe to thy fellow ſervant who may reproach thee, but to God who may heale thee. This auricular Confeſſion was not knowne in Davids time.
But did he not confeſſe himſelfe to Nathan?Ob:
It is to be vnderſtood, Anſ: that God revealed it firſt to Nathan extraordinarily▪ and be told Dauid thereof firſt, Thou art the man: So that David finding his ſinne was revealed, why ſhould he hauehave ſtriven againſt God by concealing it. But when God obſcureth our ſinnes from the world, why ſhould we round them in the care of any falſe Prieſt, who not onelyonly hath no warrant of God for his calling, being the ſervant of the Deuill, but maketh his advantage of our Confeſſion, and by it doth provoke vsus to more ſinnes, and to commit filthineſſe with himſelfe, as experience hath taught vsus;Againſt auricular confeſſion. as alſo doth reveale them to his Generall, and he to the Pope, againſt their owne oath of ſecrecie. See if we be wiſe, when we hauehave our God to confeſſe vsus, we iuſtly make our ſelues a prey to Sathan, and detects our nakedneſſe to ſuch who cannot onelyonly cover vsus, but diſcover our follies and ſecrets to ſuch who may make vsus more ſhamefull, and that is the iuſt iudgement of God to ſuch as doe it, and by ſo doing they intangle themſelues, and advance the kingdome of Antichriſt. Rohere he ſayth, he will confeſſe his ſinne vntounto God, he hath great reaſon ſo to doe, as alſo we hauehave to doe the like, becauſe God is the partie offended, and none can forgiue vsus our ſinnes but he onelyonly. Who is like our God, that paſſeth by the ſinnes of his people? What reaſon hauehave we to confeſſe a debt to him, to whom we are addebted in nothing? The Iewes who were blind in many things, yet they ſaid;1 Ioh. 1.9. God onelyonly could forgiue ſinnes. If we coufeſſe our ſins, he is faithfull, who will forgiue vsus. And ſeeing confeſſion is a part of divine worſhip,Confeſſion a part of Gods worſhip. Eſa. 41.8. which the Lord will not communicate to any creature: we were traytors to God, to confeſſe our ſelues to any but to him, becauſe in ſo doing, we derogate ſo much from his glory, and ſubſtract from his honour ſo much as we giuegive to any other. Confeſſe your ſinnes therfore to the Lord your God, and vſe daily Confeſſion, as yee ſinne daily Let no ſinne paſſe the ſecreteſt cogitation of your hearts, without a ſecret confeſſion of your heart, and (as I hauehave ſaid) if ye become offenſiue to the Goſpell publiquely, and God hath revealed that ſinne, repent it publiquely, and honour God as much by your publique repentance, as yee hauehave diſhonoured him by your publique ſinne. VponUpon ſuch a publique repentance, was the inceſtuous man received in againe,1 Cor. 5. it is ſufficient that the ſame man was rebuked of many: And in the Acts, it is recorded of the beleevers of Epheſus; Act. 19.18.They came and confeſſed their workes before the multitisde.
Privat confeſſiō when it ſhould be made.As for private Confeſſion, I thinke it alſo may be, (but not as the Popiſh auricular) for in iniuries man doth to man (as oftē they fall out) we ought to confeſſe our fault to the partie offended, yea, craue of him pardon, ſo to be reconciled to him. As we are commanded, If thy brother treſpaſſe againſt thee ſeaven times in a day, Luk. 17.4.and ſeaven times in a day turne againe vntounto thee, ſaying; it repenteth me, thou ſhalt forgiue him. And God ſends Abimelech to Abraham, Gen. 20.7.to be reconciled, for detaining of his wife, that he might obtaine his prayers. And Iobs friends to Iob, Iob. 41.8.to confeſſe their fault. As alſo, privately we may goe to the Miniſter,Ioh. 5.16. and declare our griefe. Confeſſe one to another. We vrge no confeſſion, neither yet of all things, neither at ſet times, as at Eaſter, but at all occaſions; let them powre forth their heart in any Chriſtians boſome, for their owne eaſe.
Doctr. Care not for ſhame if it be Gods honour.Againſt my ſelfe.] This declareth vntounto vsus, that whoſoeuer will truely confeſſe his ſinne, muſt be his owne greatell enemy. So Dauid ſhamed himſelfe to all poſteritie, that Gods grace might be knowne; for it is the nature of true confeſſion, to aggravate our ſinnes, and caſt downe our ſelues. The Prophet calleth himſelfe a Beaſt before God.1 Tim. 1.13 S. Paul accuſed himſelfe of blaſphemie; I abhorre my ſelfe, and repent in duſt and aſhes, Iob. 42.6. Dan. 9.8.ſayth Iob. VntoUnto vsus appertaineth open ſhame, &c. S. Paul, taking a view of his ſinnes,1 Tim. 1.14 calleth himſelfe the greateſt of all ſinners. I am not worthy to looke vp to the heavens, ſayth the Publican. Luk. 18.This trying of our ſelues, is called a iudging; for,1 Cor. 7.31 if we would iudge our ſelues, we ſhould not be condemned with the world.
In the courſe of iudgement, there is araignment,1. Araignement, when we ſummon our ſelues before the batre of Gods iudgement. Examination by the Atturney,2. Examination. ſifting narrowly the poynts of our dittie; So our conſcience accuſeth vsus of all our ſinnes,Pſal. 50.3. 3. Conviction. and layeth them in order before vsus. Conviction, when we are forced to ſay with the penitent theefe, we are iuſtly here. Laſtly,4. Execution. Luk. 23.41. 2 Cor. 7.11 execution, and holy revenge, whereby a Chriſtian chaſtiſeth his body, and abandoneth his affections, mortifying and ſubduing the corruptions of his owne nature.
Plutarch ſayth,Plutarch. p. 422. when he writeth of Antalcides, and Lyſander, when they were initiate, they were commanded to confeſſe their faults; and if any had beene found culpable, they were to goe about the Altar, and ſing their owne diſprayſe.
Man himſelfe is the cau… of all the evil that come to him.If eueryevery man would accuſe himſelfe of any danger that commeth to him, we ſhould not blame God, albeit, he be the author and director of all, or the Devill, who onelyonly is the inſtrument, or the ſtarres, who hauehave no power; nor chance, not fortune, which are not, (all being guided by a Providence) nor the infirmitie of our fleſh, and conſtitution of our body, or counſell, or example of other men. Theſe ſhifts we hauehave learned from Adam and Eue; onelyonly let vsus blame our ſelues the cauſe of all.
My wickedneſſe.] He made mention in the beginning of this Pſalme, of his ſinnes, wickedneſſe, and iniquitie; as alſo he doth in many other Pſalmes, teaching vsus hereby, to aggravate, not extenuate our ſinne: for, grace worketh alike againſt all ſinne.Note. He who hath grace to confeſſe one ſinne aright, by the ſame grace confeſſeth all.Repent for all ſinne. So that it cannot be true repentance, when wee can repent of one, and leaue the reſt vnrepented, as did the Iſraelites in their converſion;1 Sam. 12.19. Pray for thy ſervants (ſayd they to Samuel) that we die not, for we hauehave ſinned in asking vsus a King; beſide all other ſinnes. But a ſincere heart ſeekes no ſtarting holes, or ſubterfuges, but deales truely betwixt God and it ſelfe, yea, grace is at warre with all ſinne, eſpecially, with that which is neareſt and deareſt to man, and will not ſpare to diſgrace it by all meanes; ſo that diſcovering the loath ſomnes thereof, it maketh man willing to confeſſe it.Ezra. 9.6. Ezra ſayth; I am confounded, and aſhamed to lift vp mine eyes. Thou ſhalt remember thy wayes, Eze. 16.61. Act. 2.37.and be aſhamed, &c. They were pricked in their hearts when they heard it. God will hauehave his children like himſelfe, that as he eſteemeth of ſinne, and as it is moſt oditious to him, ſo we may account it odious and abominable, and we can never hate and abhorre it overmuch. Yea, further, when he maketh vsus to aggravate our ſinne, he maketh vsus ſo much the more, to hauehave an earneſt deſire of mercy, that when we hauehave ſeene ſinne in an vgly viſage, we may ſee Gods grace more gladly laughing vponupon vsus, with a merry countenance, whereby we may the more glorifie him, and accept of his merciemercy; yea, the more we confeſſe our debts to God, and in humilitie craue forgiueneſſe thereof, the more he pitieth vsus; and the more we confeſſe our baſeneſſe, the more we magnifie the goodneſſe of God, pardoning the ſame.
The Lord will hauehave vsus to confeſſe our ſins, that theſe being hewed from vsus, we may be more fit ſtones for his building. Simil. And as the Carpenter taketh away chippes from the tree to make vp a goodly workemanſhip; ſo will God hauehave our ſuperfluous excrements cut off, to make vsus glorious ornaments to himſelfe.
Againſt merits and ſuperogation Gods ſuperogation. Mat. 18.27. Againſt Atheiſts.This humble and penitent Confeſſion of ſinnes, not onelyonly damneth that divelliſh doctrine of merits, and ſuperogation, or ſupererrogance, when as the Maſter is ſayd to forgiue all the debt. But alſo convinceth ſuch Atheiſts of our age, who can well in groſſe, and generall termes, ſay, God forgiue vsus, we are all ſinners, and others who make a ſport of ſinne, and others, who will defend and patronize their ſinne, excuſing the ſame, and ſaying; I am not alone, I louelove not to be ſingular, it is the faſhion of the world to whore and ſweare, and be drunke, I hope God is not ſo ſtrait laced as you are. Yea, many hauehave anſwered to my ſelfe, You will not anſwere for our ſinnes: although I ſhould hauehave beene partaker of them, if I had not reprooved them. They ſay to the Miniſters, as the Sodomites ſaid to Lot; Gen. 19.9.Shalt thou iudge and rule? or as Corah, and his confederates ſayd to Moſes and Aaron; Num. 16.3.Yee take too much vponupon you; or as thoſe in the ſecond Pſalme; Pſal. 2.3.Let vsus breake their bonds aſunder.
And thou forgaueſt the puniſhment of my ſinne. Doctr. Repentance and remiſſion meet together.] In the former part,Repentance and remiſſion meet together. in few words Davids true Repentance is liuely expreſſed: Now in this part is ſet downe the remiſſion of his ſinnes, and both are cloſed in one verſe, to let vsus ſee, that the one is not ſo ſoone done, as the other meeteth. David ſayth;2 Sam. 12.13. I hauehave ſinned, and Nathan ſubioynes preſently, and thy ſinnes are forgiven thee.
So this may encourage penitent ſinners, that God will not ſuſpend, or drift time with them, but will preſently, what time ſoever a ſinner repent him of his ſinne, put away his ſinnes out of his remembrance. Forgiueneſſe meets repentance in the face, as the father of the forlorne Sonne met him, and kiſſed him.Luk. 15.22
But how can Confeſſion be ſound,Ob: before ſinne be pardoned? it ſeemeth rather that Confeſſion ſhould follow the remiſſion of ſinne.
It is anſwered, Anſ: that all Gods gifts are given at once, for in the firſt act of grace, there is a change of the whole ſoule; for faith, repentance, louelove to God & men, are given at once, but in reſpect of vsus, and our apprehenſion, or application, one grace goeth before another: Simil. for as the cracke of Thunder, and the Lightning are both at one time, but we ſee the one before we heare the other, becauſe our ſight is more apprehenſiue then our hearing; So theſe graces, are all wrought together by God, yet in regard of vsus, and our ſenſe, pardon commeth after Confeſſion, albeit, God in the beginning of our converſion, giues vsus the grace, whereof we hauehave not the preſent feeling: Simil. as a childe in the mothers wombe liues and moues, yet knoweth not of his life and motion; So Gods children ſcarſe can acknowledge that which is within them.
The Lord forgaue not onelyonly his ſinne, but the iniquitie of his ſinne,Dan. 12.2. as we ſay, terra pulveris, or caenum luti, the duſt of the earth, or dirt of clay. Note.By this he would teach vsus, that albeit, we be altogether ſinfull, yet God is altogether mercifull, great is our ſinne (I grant) but his mercy is farre greater,Pſ 10.11. as farre as the heaven is aboue the earth.
Next, yee ſee, that God onelyonly pardoneth penitent ſinners. It is an idle doctrine, to cauſe men to beleeue, that Chriſts bloud is ſufficient for all ſorts of ſinners, whatſoever they doe, for if it were ſo, what needeth repentance, faith, the louelove and feare of God, &c. Wee cannot hauehave theſe without their conditions; for as the auncient ſayth, fides iuſtificat correlativè, How faith iuſtifieth. Auguſt:We muſt merit God by faith and repentance; for (as Auguſtine ſayth) he that made thee without them, doth not ſaue thee without them. But Chriſt died for all, all therefore muſt be ſaved for whom Chriſt died? It is anſwered, Chriſts death had beene able (as Leo ſayth) to ſaue infinite worlds, but we ſpeake of the effectuall ſhedding of his bloud, which was ſhed for many (not for all) for the remiſſion of ſinnes.